Review article: Theories of international justice

British Journal of Political Science

Volumn 27, Issue 2, 1997, Pages 273-297

  Brown, Chris ^a  

^a NONE

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[No Author keywords available]

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EID: 0000974569     PISSN: 00071234     EISSN: None     Source Type: Journal    
DOI: 10.1017/s0007123497000148     Document Type: Review

References (145)

1. An excellent example of such an essay would be David Miller, 'Review Article: Recent Theories of Social Justice', British Journal of Political Science, 21(1991), 371-91.
2. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), and Political Liberalism (New York: Columbia University Press, 1993); Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974); Michael Walzer, Spheres of Justice (Oxford: Martin Robertson, 1983); Michael Sandel, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press, 1982); Thomas Scanlon, 'Contractualism and Utilitarianism' in Amartya Sen and Bernard Williams, eds, Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982), pp. 103-28; Brian Barry, Theories of Justice (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1989); and Justice as Impartiality (Oxford: Oxford University Press, 1995).
3. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), and Political Liberalism (New York: Columbia University Press, 1993); Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974); Michael Walzer, Spheres of Justice (Oxford: Martin Robertson, 1983); Michael Sandel, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press, 1982); Thomas Scanlon, 'Contractualism and Utilitarianism' in Amartya Sen and Bernard Williams, eds, Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982), pp. 103-28; Brian Barry, Theories of Justice (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1989); and Justice as Impartiality (Oxford: Oxford University Press, 1995).
4. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), and Political Liberalism (New York: Columbia University Press, 1993); Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974); Michael Walzer, Spheres of Justice (Oxford: Martin Robertson, 1983); Michael Sandel, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press, 1982); Thomas Scanlon, 'Contractualism and Utilitarianism' in Amartya Sen and Bernard Williams, eds, Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982), pp. 103-28; Brian Barry, Theories of Justice (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1989); and Justice as Impartiality (Oxford: Oxford University Press, 1995).
5. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), and Political Liberalism (New York: Columbia University Press, 1993); Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974); Michael Walzer, Spheres of Justice (Oxford: Martin Robertson, 1983); Michael Sandel, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press, 1982); Thomas Scanlon, 'Contractualism and Utilitarianism' in Amartya Sen and Bernard Williams, eds, Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982), pp. 103-28; Brian Barry, Theories of Justice (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1989); and Justice as Impartiality (Oxford: Oxford University Press, 1995).
6. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), and Political Liberalism (New York: Columbia University Press, 1993); Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974); Michael Walzer, Spheres of Justice (Oxford: Martin Robertson, 1983); Michael Sandel, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press, 1982); Thomas Scanlon, 'Contractualism and Utilitarianism' in Amartya Sen and Bernard Williams, eds, Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982), pp. 103-28; Brian Barry, Theories of Justice (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1989); and Justice as Impartiality (Oxford: Oxford University Press, 1995).
7. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), and Political Liberalism (New York: Columbia University Press, 1993); Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974); Michael Walzer, Spheres of Justice (Oxford: Martin Robertson, 1983); Michael Sandel, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press, 1982); Thomas Scanlon, 'Contractualism and Utilitarianism' in Amartya Sen and Bernard Williams, eds, Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982), pp. 103-28; Brian Barry, Theories of Justice (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1989); and Justice as Impartiality (Oxford: Oxford University Press, 1995).
8. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), and Political Liberalism (New York: Columbia University Press, 1993); Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974); Michael Walzer, Spheres of Justice (Oxford: Martin Robertson, 1983); Michael Sandel, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press, 1982); Thomas Scanlon, 'Contractualism and Utilitarianism' in Amartya Sen and Bernard Williams, eds, Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982), pp. 103-28; Brian Barry, Theories of Justice (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1989); and Justice as Impartiality (Oxford: Oxford University Press, 1995).
9. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), and Political Liberalism (New York: Columbia University Press, 1993); Robert Nozick, Anarchy, State and Utopia (New York: Basic Books, 1974); Michael Walzer, Spheres of Justice (Oxford: Martin Robertson, 1983); Michael Sandel, Liberalism and the Limits of Justice (Cambridge: Cambridge University Press, 1982); Thomas Scanlon, 'Contractualism and Utilitarianism' in Amartya Sen and Bernard Williams, eds, Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982), pp. 103-28; Brian Barry, Theories of Justice (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1989); and Justice as Impartiality (Oxford: Oxford University Press, 1995).
10. See Rawls, A Theory of Justice, p. 453. The dominance of Rawls can, of course, be exaggerated, and there are important contemporary writers who do not simply disagree with his account of justice, but regard his project as misconceived; see, for example, Alasdair MacIntyre, Whose Justice? Which Rationality? (London: Duckworth, 1988).
11. See Rawls, A Theory of Justice, p. 453. The dominance of Rawls can, of course, be exaggerated, and there are important contemporary writers who do not simply disagree with his account of justice, but regard his project as misconceived; see, for example, Alasdair MacIntyre, Whose Justice? Which Rationality? (London: Duckworth, 1988).
12. As is conventional I use International Relations with initial capitals to denote the academic discipline/field; international relations, lower case, is the subject matter of International Relations.
13. I take Barry to be one of the strongest defenders of 'universalist' accounts of justice and as such the sternest critic of Walzer's (alleged) relativism; see Brian Barry, 'Spherical Justice and Global Injustice', in David Miller and Michael Walzer, eds, Pluralism, Justice and Equality (Oxford: Oxford University Press, 1995), pp. 67-80.
14. Michael Walzer, Just and Unjust Wars, 2nd edn (New York: Basic Books, 1992); Brian Barry, 'Can States be Moral? International Morality and the Compliance Problem', 'Humanity and Justice in Global Perspective' and 'Justice as Reciprocity', in Barry, Democracy Power and Justice: Essays in Political Theory (Oxford: Clarendon Press, 1989), pp. 411-33, 434-62 and 463-93.
15. Michael Walzer, Just and Unjust Wars, 2nd edn (New York: Basic Books, 1992); Brian Barry, 'Can States be Moral? International Morality and the Compliance Problem', 'Humanity and Justice in Global Perspective' and 'Justice as Reciprocity', in Barry, Democracy Power and Justice: Essays in Political Theory (Oxford: Clarendon Press, 1989), pp. 411-33, 434-62 and 463-93.
16. Michael Walzer, Just and Unjust Wars, 2nd edn (New York: Basic Books, 1992); Brian Barry, 'Can States be Moral? International Morality and the Compliance Problem', 'Humanity and Justice in Global Perspective' and 'Justice as Reciprocity', in Barry, Democracy Power and Justice: Essays in Political Theory (Oxford: Clarendon Press, 1989), pp. 411-33, 434-62 and 463-93.
17. Most prominently in 'The Law of Peoples', in Stephen Shute and Susan Hurley, eds, On Human Rights: The Oxford Amnesty Lectures 1993 (New York: Basic Books, 1993), pp. 41-82, but also in Political Liberalism.
18. Most prominently in 'The Law of Peoples', in Stephen Shute and Susan Hurley, eds, On Human Rights: The Oxford Amnesty Lectures 1993 (New York: Basic Books, 1993), pp. 41-82, but also in Political Liberalism.
19. See Miller, 'Theories of Social Justice'; Stephen Mulhall and Adam Swift, Liberals and Communitarians (Oxford: Blackwell, 1992); and Barry, Theories of Justice.
20. See Miller, 'Theories of Social Justice'; Stephen Mulhall and Adam Swift, Liberals and Communitarians (Oxford: Blackwell, 1992); and Barry, Theories of Justice.
21. See Miller, 'Theories of Social Justice'; Stephen Mulhall and Adam Swift, Liberals and Communitarians (Oxford: Blackwell, 1992); and Barry, Theories of Justice.
22. See, for example, Allen Buchanan, Secession: The Morality of Political Divorce (Boulder, Colo.: Westview, 1991); Brian Barry and Robert Goodin, eds, Free Movement (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1992); David Miller, On Nationality (Oxford: Oxford University Press, 1995); Will Kymlicka, ed., The Rights of Minority Cultures (Oxford: Oxford University Press, 1995).
23. See, for example, Allen Buchanan, Secession: The Morality of Political Divorce (Boulder, Colo.: Westview, 1991); Brian Barry and Robert Goodin, eds, Free Movement (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1992); David Miller, On Nationality (Oxford: Oxford University Press, 1995); Will Kymlicka, ed., The Rights of Minority Cultures (Oxford: Oxford University Press, 1995).
24. See, for example, Allen Buchanan, Secession: The Morality of Political Divorce (Boulder, Colo.: Westview, 1991); Brian Barry and Robert Goodin, eds, Free Movement (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1992); David Miller, On Nationality (Oxford: Oxford University Press, 1995); Will Kymlicka, ed., The Rights of Minority Cultures (Oxford: Oxford University Press, 1995).
25. See, for example, Allen Buchanan, Secession: The Morality of Political Divorce (Boulder, Colo.: Westview, 1991); Brian Barry and Robert Goodin, eds, Free Movement (Hemel Hempstead, Herts: Harvester-Wheatsheaf, 1992); David Miller, On Nationality (Oxford: Oxford University Press, 1995); Will Kymlicka, ed., The Rights of Minority Cultures (Oxford: Oxford University Press, 1995).
26. As Stanley Hoffmann articulated so clearly, International Relations is an American social science ('An American Social Science: International Relations', Daedalus, 106 (1977), 41-61) and 'orthodox' or 'conventional' International Relations theory is even more American than the rest of the discipline. Of contemporary British scholars only Barry Buzan, Richard Little and Charles Jones, The Logic of Anarchy (New York: Columbia University Press, 1993), could be said to have made a major contribution to orthodoxy; by contrast, perhaps for reasons of intellectual comparative advantage, British, Australian and Canadian scholars have contributed disproportionately to anti-orthodox writings, and to international political theory.
27. As Stanley Hoffmann articulated so clearly, International Relations is an American social science ('An American Social Science: International Relations', Daedalus, 106 (1977), 41-61) and 'orthodox' or 'conventional' International Relations theory is even more American than the rest of the discipline. Of contemporary British scholars only Barry Buzan, Richard Little and Charles Jones, The Logic of Anarchy (New York: Columbia University Press, 1993), could be said to have made a major contribution to orthodoxy; by contrast, perhaps for reasons of intellectual comparative advantage, British, Australian and Canadian scholars have contributed disproportionately to anti-orthodox writings, and to international political theory.
28. Hans Morgenthau, Politics Among Nations (New York: Knopf, 1948) p. 5; E. H. Carr, The Twenty Years Crisis (London: Macmillan, 1939). For commentaries, see Michael J. Smith, Realist Thought from Weber to Kissinger (Baton Rouge: University of Louisiana Press, 1986); and Jack Donnelly, 'Twentieth Century Realism', in Terry Nardin and David Mapel, eds, Traditions of International Ethics (Cambridge: Cambridge University Press, 1992), pp. 85-111.
29. Hans Morgenthau, Politics Among Nations (New York: Knopf, 1948) p. 5; E. H. Carr, The Twenty Years Crisis (London: Macmillan, 1939). For commentaries, see Michael J. Smith, Realist Thought from Weber to Kissinger (Baton Rouge: University of Louisiana Press, 1986); and Jack Donnelly, 'Twentieth Century Realism', in Terry Nardin and David Mapel, eds, Traditions of International Ethics (Cambridge: Cambridge University Press, 1992), pp. 85-111.
30. Hans Morgenthau, Politics Among Nations (New York: Knopf, 1948) p. 5; E. H. Carr, The Twenty Years Crisis (London: Macmillan, 1939). For commentaries, see Michael J. Smith, Realist Thought from Weber to Kissinger (Baton Rouge: University of Louisiana Press, 1986); and Jack Donnelly, 'Twentieth Century Realism', in Terry Nardin and David Mapel, eds, Traditions of International Ethics (Cambridge: Cambridge University Press, 1992), pp. 85-111.
31. Hans Morgenthau, Politics Among Nations (New York: Knopf, 1948) p. 5; E. H. Carr, The Twenty Years Crisis (London: Macmillan, 1939). For commentaries, see Michael J. Smith, Realist Thought from Weber to Kissinger (Baton Rouge: University of Louisiana Press, 1986); and Jack Donnelly, 'Twentieth Century Realism', in Terry Nardin and David Mapel, eds, Traditions of International Ethics (Cambridge: Cambridge University Press, 1992), pp. 85-111.
32. Daniel Warner, An Ethic of Responsibility in International Relations (Boulder, Colo.: Lynne Rienner, 1991).
33. Reinhold Niebuhr, Moral Man and Immoral Society (New York: Charles Scribner's Sons, 1932); Arnold Wolfers, 'Statesmanship and Moral Choice', in Wolfers, ed., Discord and Collaboration (Baltimore: The Johns Hopkins Press, 1962), pp. 47-66.
34. Reinhold Niebuhr, Moral Man and Immoral Society (New York: Charles Scribner's Sons, 1932); Arnold Wolfers, 'Statesmanship and Moral Choice', in Wolfers, ed., Discord and Collaboration (Baltimore: The Johns Hopkins Press, 1962), pp. 47-66.
35. Warner, An Ethic of Responsibility, passim. A. J. H. Murray also stresses Morgenthau's moral commitment, but in the context of the Christian Realist tradition; see 'The Moral Politics of Hans Morgenthau', Review of Politics, 58 (1996), 81-107.
36. Warner, An Ethic of Responsibility, passim. A. J. H. Murray also stresses Morgenthau's moral commitment, but in the context of the Christian Realist tradition; see 'The Moral Politics of Hans Morgenthau', Review of Politics, 58 (1996), 81-107.
37. Indeed, one of Warner's sources, Martin Buber, produces an ethics more in line with that of postmodern critics of justice (Warner, An Ethic of Responsibility, pp. 102-14).
38. See, for example, David Gauthier, Morals by Agreement (Oxford: Clarendon Press, 1986); and, with special reference to an international problem, 'Deterrence, Maximisation and Rationality', Ethics, 94 (1984), 106-22. I am grateful to an anonymous referee for stressing this point.
39. See, for example, David Gauthier, Morals by Agreement (Oxford: Clarendon Press, 1986); and, with special reference to an international problem, 'Deterrence, Maximisation and Rationality', Ethics, 94 (1984), 106-22. I am grateful to an anonymous referee for stressing this point.
40. Robert C. Tucker and David Hendrickson, The Imperial Temptation (New York: Council on Foreign Relations, 1992).
41. Henry Kissinger, Diplomacy (New York: Simon & Schuster, 1994).
42. Kenneth Waltz, Theory of International Politics (Reading, Mass.: Addison Wesley, 1979). Waltz had previously been thought of as a classical realist on the strength of his equally important, but more conventionally argued, Man, the State and War (New York: Columbia University Press, 1959).
43. Kenneth Waltz, Theory of International Politics (Reading, Mass.: Addison Wesley, 1979). Waltz had previously been thought of as a classical realist on the strength of his equally important, but more conventionally argued, Man, the State and War (New York: Columbia University Press, 1959).
44. Waltz, Theory of International Politics, p. 118.
45. Robert O. Keohane and Joseph S. Nye, Power and Interdependence: World Politics in Transition (Boston, Mass.: Little, Brown, 1977); see especially chap. 2.
46. Charles R. Beitz, Political Theory and International Relations (Princeton, NJ: Princeton University Press, 1979).
47. Beitz, 'Cosmopolitan Ideals and National Sentiment', Journal of Philosophy, 80 (1983), 591-600, responding to Barry, 'Humanity and Justice'; and David Richards, 'International Distributive Justice', in J. R. Pennock and J. W. Chapman, eds, Nomos XXIV (New York: New York University Press, 1982), pp. 275-99.
48. Beitz, 'Cosmopolitan Ideals and National Sentiment', Journal of Philosophy, 80 (1983), 591-600, responding to Barry, 'Humanity and Justice'; and David Richards, 'International Distributive Justice', in J. R. Pennock and J. W. Chapman, eds, Nomos XXIV (New York: New York University Press, 1982), pp. 275-99.
49. Beitz, 'Cosmopolitan Ideals and National Sentiment', Journal of Philosophy, 80 (1983), 591-600, responding to Barry, 'Humanity and Justice'; and David Richards, 'International Distributive Justice', in J. R. Pennock and J. W. Chapman, eds, Nomos XXIV (New York: New York University Press, 1982), pp. 275-99.
50. Robert O. Keohane, After Hegemony (Princeton, NJ: Princeton University Press, 1984); and International Institutions and State Power (Boulder, Colo.: Westview, 1989).
51. Robert O. Keohane, After Hegemony (Princeton, NJ: Princeton University Press, 1984); and International Institutions and State Power (Boulder, Colo.: Westview, 1989).
52. David A. Baldwin, ed., Neorealism and Neoliberalism: The Contemporary Debate (New York: Columbia University Press, 1993). One major, orthodox, contemporary theorist missing from this collection is the neorealist John Mearsheimer; for his forceful critique of neoliberalism, see 'The False Promise of International Institutions', International Security, 19 (1994/95). 5-49, part of a special issue entitled 'Get Real'!
53. David A. Baldwin, ed., Neorealism and Neoliberalism: The Contemporary Debate (New York: Columbia University Press, 1993). One major, orthodox, contemporary theorist missing from this collection is the neorealist John Mearsheimer; for his forceful critique of neoliberalism, see 'The False Promise of International Institutions', International Security, 19 (1994/95). 5-49, part of a special issue entitled 'Get Real'!
54. Joseph M. Grieco, 'Anarchy and the Limits of Co-operation', in Baldwin, Neorealism and Neoliberalism, pp. 116-40.
55. The notion of an international 'regime' is important here: see, for a good recent collection, Volker Rittberger, ed., Regime Theory and International Relations (Oxford: Clarendon Press, 1993).
56. On liberal internationalism, David Long and Peter Wilson, eds, Thinkers of the Twenty Years Crisis: Inter-War Idealism Reassessed (Oxford: Clarendon Press, 1995), is an important recent source.
57. See, for example, the essays collected in James Der Derian and Michael Shapiro, eds, International/Intertextual Relations: Postmodern Readings of World Politics (Lexington, Mass.: Lexington Books, 1989), or, Alexander Wendt, 'Anarchy is What States Make of It: The Social Construction of Power Politics', International Organisation, 46 (1992), 391-425; and Wendt, Social Theory and International Relations (Cambridge: Cambridge University Press, forthcoming).
58. See, for example, the essays collected in James Der Derian and Michael Shapiro, eds, International/Intertextual Relations: Postmodern Readings of World Politics (Lexington, Mass.: Lexington Books, 1989), or, Alexander Wendt, 'Anarchy is What States Make of It: The Social Construction of Power Politics', International Organisation, 46 (1992), 391-425; and Wendt, Social Theory and International Relations (Cambridge: Cambridge University Press, forthcoming).
59. See, for example, the essays collected in James Der Derian and Michael Shapiro, eds, International/Intertextual Relations: Postmodern Readings of World Politics (Lexington, Mass.: Lexington Books, 1989), or, Alexander Wendt, 'Anarchy is What States Make of It: The Social Construction of Power Politics', International Organisation, 46 (1992), 391-425; and Wendt, Social Theory and International Relations (Cambridge: Cambridge University Press, forthcoming).
60. Hedley Bull, 'The Theory of International Politics, 1919-1969', in Brian Porter, ed., The Aberystwyth Papers: International Politics 1919-1969 (London: Oxford University Press, 1972), pp. 30-55, at p. 39. It should be noted that many of the central figures of American realism, including Hans Morgenthau himself, were Europeans in exile in the United States.
61. The standard reference for the 'English School' and its offshoots will be Timothy Dunne, International Relations Theory in Britain from E. H. Carr to R. J. Vincent (London: Macmillan, forthcoming 1997).
62. Hedley Bull, The Anarchical Society (London: Macmillan, 1977), reissued with a brief introduction by Stanley Hoffmann in 1995; Wight's essays are to be found in Herbert Butterfield and Martin Wight, eds, Diplomatic Investigations (London: Allen & Unwin, 1965); and the posthumous collection, Martin Wight, Systems of States (Leicester: Leicester University Press, 1977). Less useful are his lecture notes, tidied up and published as Gabriele Wight and Brian Porter, eds, International Theory: The Three Traditions (London: Leicester University Press/Pinter, 1991).
63. Hedley Bull, The Anarchical Society (London: Macmillan, 1977), reissued with a brief introduction by Stanley Hoffmann in 1995; Wight's essays are to be found in Herbert Butterfield and Martin Wight, eds, Diplomatic Investigations (London: Allen & Unwin, 1965); and the posthumous collection, Martin Wight, Systems of States (Leicester: Leicester University Press, 1977). Less useful are his lecture notes, tidied up and published as Gabriele Wight and Brian Porter, eds, International Theory: The Three Traditions (London: Leicester University Press/Pinter, 1991).
64. Hedley Bull, The Anarchical Society (London: Macmillan, 1977), reissued with a brief introduction by Stanley Hoffmann in 1995; Wight's essays are to be found in Herbert Butterfield and Martin Wight, eds, Diplomatic Investigations (London: Allen & Unwin, 1965); and the posthumous collection, Martin Wight, Systems of States (Leicester: Leicester University Press, 1977). Less useful are his lecture notes, tidied up and published as Gabriele Wight and Brian Porter, eds, International Theory: The Three Traditions (London: Leicester University Press/Pinter, 1991).
65. Hedley Bull, The Anarchical Society (London: Macmillan, 1977), reissued with a brief introduction by Stanley Hoffmann in 1995; Wight's essays are to be found in Herbert Butterfield and Martin Wight, eds, Diplomatic Investigations (London: Allen & Unwin, 1965); and the posthumous collection, Martin Wight, Systems of States (Leicester: Leicester University Press, 1977). Less useful are his lecture notes, tidied up and published as Gabriele Wight and Brian Porter, eds, International Theory: The Three Traditions (London: Leicester University Press/Pinter, 1991).
66. Bull, The Anarchical Society, p. 80.
67. Bull, The Anarchical Society, p. 91. The affinities between this position and that of classical realism are easy to see.
68. Hedley Bull, Justice in International Relations: The 1983-4 Hagey Lectures (Ontario: University of Waterloo, 1984).
69. R. J. Vincent, Human Rights and International Relations (Cambridge: Cambridge University Press, 1986).
70. James Mayall, ed., The Community of States (London: Allen & Unwin, 1982); Cornelia Navari, ed., The Condition of States (Milton Keynes, Bucks: Open University Press, 1991).
71. James Mayall, ed., The Community of States (London: Allen & Unwin, 1982); Cornelia Navari, ed., The Condition of States (Milton Keynes, Bucks: Open University Press, 1991).
72. Michael Donelan, Elements of International Political Theory (Oxford: Clarendon Press, 1990).
73. Stanley Hoffmann, Duties Beyond Borders: On the Limits and Possibilities of Ethical International Politics (Syracuse, NY: Syracuse University Press, 1981); Terry Nardin, Law Morality and the Relations of States (Princeton, NJ: Princeton University Press, 1983).
74. Stanley Hoffmann, Duties Beyond Borders: On the Limits and Possibilities of Ethical International Politics (Syracuse, NY: Syracuse University Press, 1981); Terry Nardin, Law Morality and the Relations of States (Princeton, NJ: Princeton University Press, 1983).
75. Mervyn Frost, Towards a Normative Theory of International Relations (Cambridge: Cambridge University Press, 1986); a much revised second edition appears as Ethics in International Relations: A Constitutive Theory (Cambridge: Cambridge University Press, 1996).
76. Mervyn Frost, Towards a Normative Theory of International Relations (Cambridge: Cambridge University Press, 1986); a much revised second edition appears as Ethics in International Relations: A Constitutive Theory (Cambridge: Cambridge University Press, 1996).
77. See Stanley Hoffmann and David P. Fidler, eds, Rousseau on International Relations (Oxford: Clarendon Press, 1991).
78. Not the usual criticism of Walzer, which is rather that he is too willing to make concessions to the 'is' at the expense of the 'ought'.
79. Robert Tucker, The Inequality of Nations (New York: Basic Books, 1977).
80. Most notably Michael J. Smith; see Smith, Realist Thought, and 'Liberalism and International Reform', in Nardin and Mapel, Traditions of International Ethics, pp. 201-24.
81. Most notably Michael J. Smith; see Smith, Realist Thought, and 'Liberalism and International Reform', in Nardin and Mapel, Traditions of International Ethics, pp. 201-24.
82. Michael Oakeshott, On Human Conduct (Oxford: Oxford University Press, 1995).
83. Nardin renames Oakeshott's categories in order to escape the domestic connotations of 'civil' association; however, he creates a new confusion with his term 'purposive' association, because civil/practical association also is purposive, i.e. is devoted to the project of peaceful co-existence.
84. This is definitely not to be confused with Barry's account of 'justice as impartiality'.
85. Joel H. Rosenthal, ed., Ethics and International Affairs (Washington, DC: Georgetown University Press, 1995).
86. 'A norm is settled where it is generally recognised that any argument denying the norm (or which appears to override the norm) requires special justification' (Frost, Towards a Normative Theory, p. 121).
87. Until the end of the Cold War reshaped the issue, the morality of nuclear deterrence was a major concern of the Catholic tradition; see, for example, John Finnis, Joseph Boyle and Germain Grisez, Nuclear Deterrence, Morality and Realism (Oxford: Clarendon Press, 1987).
88. The Gulf War was particularly stimulating because the six months interval between Iraq's invasion of Kuwait in August 1990 and the Coalition's response in January 1991 allowed plenty of time for speculation.
89. Walzer, Just and Unjust Wars; Jean Bethke Elshtain, ed., Just War Theory (Oxford: Blackwell, 1992); David Decosse, ed., But Was it Just? Reflections on the Morality of the Persian Gulf War (New York: Doubleday, 1992); Terry Nardin, ed., The Ethics of War and Peace: Religious and Secular Perspectives (Princeton, NJ: Princeton University Press, 1995).
90. Walzer, Just and Unjust Wars; Jean Bethke Elshtain, ed., Just War Theory (Oxford: Blackwell, 1992); David Decosse, ed., But Was it Just? Reflections on the Morality of the Persian Gulf War (New York: Doubleday, 1992); Terry Nardin, ed., The Ethics of War and Peace: Religious and Secular Perspectives (Princeton, NJ: Princeton University Press, 1995).
91. Walzer, Just and Unjust Wars; Jean Bethke Elshtain, ed., Just War Theory (Oxford: Blackwell, 1992); David Decosse, ed., But Was it Just? Reflections on the Morality of the Persian Gulf War (New York: Doubleday, 1992); Terry Nardin, ed., The Ethics of War and Peace: Religious and Secular Perspectives (Princeton, NJ: Princeton University Press, 1995).
92. Walzer, Just and Unjust Wars; Jean Bethke Elshtain, ed., Just War Theory (Oxford: Blackwell, 1992); David Decosse, ed., But Was it Just? Reflections on the Morality of the Persian Gulf War (New York: Doubleday, 1992); Terry Nardin, ed., The Ethics of War and Peace: Religious and Secular Perspectives (Princeton, NJ: Princeton University Press, 1995).
93. Walzer, Just and Unjust Wars, pp. 58 ff.
94. As it happens Iraq did not have a good case, and Kuwait had a rather less repressive regime than Iraq, but, from Walzer's perspective, this is immaterial to the justice of the war.
95. The familiar apparatus of the 'original position' and the 'veil of ignorance' is here taken as read.
96. Rawls, Theory, pp. 378 ff.
97. Beitz, Political Theory; Thomas Pogge, Realising Rawls (Ithaca, NY: Cornell University Press, 1989).
98. Beitz, Political Theory; Thomas Pogge, Realising Rawls (Ithaca, NY: Cornell University Press, 1989).
99. This was one of the main themes of Barry's early response to Rawls, The Liberal Theory of Justice (Oxford: Clarendon, 1973), and continues through to Theories of Justice. See, for example, section 23, chap. 5.
100. This was one of the main themes of Barry's early response to Rawls, The Liberal Theory of Justice (Oxford: Clarendon, 1973), and continues through to Theories of Justice. See, for example, section 23, chap. 5.
101. Beitz, Political Theory, pp. 140 ff.
102. See, for example, Barry, 'Humanity and Justice', and Hillel Steiner, An Essay on Rights (Oxford: Blackwell, 1994), chap. 8, 'Epilogue: Just Redistributions', pp. 266-82.
103. See, for example, Barry, 'Humanity and Justice', and Hillel Steiner, An Essay on Rights (Oxford: Blackwell, 1994), chap. 8, 'Epilogue: Just Redistributions', pp. 266-82.
104. See, for example, Barry, 'Humanity and Justice', and Hillel Steiner, An Essay on Rights (Oxford: Blackwell, 1994), chap. 8, 'Epilogue: Just Redistributions', pp. 266-82.
105. Beitz, Political Theory, pp. 129 ff.
106. Beitz, 'Cosmopolitan Ideals'.
107. And in Pogge, 'Cosmopolitanism and Sovereignty' in Chris Brown, ed., Political Restructuring in Europe: Ethical Perspectives (London: Routledge, 1994), pp. 89-122.
108. Barry, Theories of Justice, p. 183 ff.
109. Scanlon, 'Contractualism', p. 110.
110. Barry, 'Spherical Justice'.
111. Michael Walzer, Thick and Thin: Moral Argument at Home and Abroad (Notre Dame, Ind.: University of Notre Dame Press, 1994), developing arguments from Spheres of Justice.
112. For a discussion of recent normative theory organized around these two categories, see Chris Brown, International Relations Theory: New Normative Approaches (Hemel Hempstead, Herts.: Harvester-Wheatsheaf, 1992), also, Janna Thompson, Justice and World Order: A Philosophical Inquiry (London: Routledge, 1992).
113. For a discussion of recent normative theory organized around these two categories, see Chris Brown, International Relations Theory: New Normative Approaches (Hemel Hempstead, Herts.: Harvester-Wheatsheaf, 1992), also, Janna Thompson, Justice and World Order: A Philosophical Inquiry (London: Routledge, 1992).
114. Rawls, Political Liberalism, p. 10.
115. I am grateful to Brian Barry for clarification of this complex point; remaining confusions are, of course, my responsibility.
116. Rawls, 'The Law of Peoples', p. 42. It is difficult to see why Rawls resists terms like 'international law' and 'international society'; these terms may be problematic but 'law of peoples' seems inaccurate as well as anachronistic.
117. Rawls, 'The Law of Peoples', pp. 60 ff.
118. 'Popular support' here might be seen as indicated by the rulers and ruled sharing a common understanding of the nature of social and political life; for this Walzerian formulation, see Walzer and Miller, Pluralism, Justice and Equality.
119. Onora O'Neill, Faces of Hunger: An Essay on Poverty, Development and Justice (London: Allen & Unwin, 1986); Peter Singer, Practical Ethics, 2nd edn (Cambridge: Cambridge University Press, 1993), chap. 8, pp. 218-46. As a utilitarian, Singer is not a justice theorist in any strict sense of the term, but his work clearly has implications for international social justice.
120. Onora O'Neill, Faces of Hunger: An Essay on Poverty, Development and Justice (London: Allen & Unwin, 1986); Peter Singer, Practical Ethics, 2nd edn (Cambridge: Cambridge University Press, 1993), chap. 8, pp. 218-46. As a utilitarian, Singer is not a justice theorist in any strict sense of the term, but his work clearly has implications for international social justice.
121. Pressures of space prevent any extended commentary on human rights here: see, Jack Donnelly, International Human Rights (Boulder, Colo.: Westview, 1993), for a recent overview. Writers on 'third generation' social and economic rights raise issues relevant to international social justice; see, in particular, Henry Shue, Basic Rights: Subsistence Affluence and US Foreign Policy (Princeton, NJ: Princeton University Press, 1980).
122. Pressures of space prevent any extended commentary on human rights here: see, Jack Donnelly, International Human Rights (Boulder, Colo.: Westview, 1993), for a recent overview. Writers on 'third generation' social and economic rights raise issues relevant to international social justice; see, in particular, Henry Shue, Basic Rights: Subsistence Affluence and US Foreign Policy (Princeton, NJ: Princeton University Press, 1980).
123. Lea Brilmayer, Justifying International Acts (Ithaca, NY: Cornell University Press, 1989).
124. Lea Brilmayer, American Hegemony: Political Morality in a One-Superpower World (New Haven, Conn.: Yale University Press, 1994).
125. Although most are prepared to give some credence to 'second-best' arguments along these lines; see, for example, Barry, 'Justice as Reciprocity', p. 491.
126. For an overview see Chris Brown, 'Critical Theory and Postmodernism in International Relations', in A. J. R. Groom and Margot Light, eds, Contemporary International Relations Theory (London: Pinter, 1994).
127. See Margot Light and Fred Halliday, 'Gender and International Relations', in Groom and Light, eds, Contemporary International Relations Theory.
128. David Campbell, Politics Without Principle: Sovereignty Ethics and the Narratives of the Gulf War (Boulder, Colo.: Lynne Rienner, 1993).
129. Carol Gilligan, In a Different Voice (Cambridge, Mass.: Harvard University Press, 1982). Iris Marion Young does not follow Gilligan's distinction but is equally sceptical towards what she takes to be the implications of impartial moral reasoning: Justice and the Politics of Difference (Princeton, NJ: Princeton University Press, 1990), pp. 99 ff.
130. Carol Gilligan, In a Different Voice (Cambridge, Mass.: Harvard University Press, 1982). Iris Marion Young does not follow Gilligan's distinction but is equally sceptical towards what she takes to be the implications of impartial moral reasoning: Justice and the Politics of Difference (Princeton, NJ: Princeton University Press, 1990), pp. 99 ff.
131. Barry argues convincingly that the apparent attraction of an ethic of care, as opposed to an ethic of justice, rests on a misunderstanding of the demands of impartiality, which does not ask of us that we disregard all our pre-existing relationships when determining on courses of action (see Justice as Impartiality, Part III).
132. A poststructuralist (or a Wittgensteinian) might make the point that what constitutes a 'reasonable' argument may vary according to the 'form of life' in question. Perhaps so, but if this point is taken seriously, a Walzerian concern with 'shared understandings' seems to be mandated, which is not what authors such as Campbell wish to promote. In any event, most justice theorists seem to be able to get by without raising these deep ontological questions.
133. Andrew Linklater, 'The Question of the Next Stage in International Relations Theory', Millennium: Journal of International Studies, 21 (1992), 77-98.
134. This formulation is drawn from Linklater, 'The Question of the Next Stage', p. 83. These three sets of issues are clearly designed to parallel Kant's three legal constitutions from 'Perpetual Peace' - the ius civitas, the ius gentium and the ius cosmopoliticum (Hans Reiss, ed., Kant's Political Writings (Cambridge: Cambridge University Press, 1970), p. 98).
135. This formulation is drawn from Linklater, 'The Question of the Next Stage', p. 83. These three sets of issues are clearly designed to parallel Kant's three legal constitutions from 'Perpetual Peace' - the ius civitas, the ius gentium and the ius cosmopoliticum (Hans Reiss, ed., Kant's Political Writings (Cambridge: Cambridge University Press, 1970), p. 98).
136. A key author here is Ken Booth; see 'Security and Emancipation', Review of International Studies, 17 (1991), 313-26; and Ken Booth, eds., New Thinking about Strategy and International Security (London: Harper Collins, 1991).
137. A key author here is Ken Booth; see 'Security and Emancipation', Review of International Studies, 17 (1991), 313-26; and Ken Booth, eds., New Thinking about Strategy and International Security (London: Harper Collins, 1991).
138. For example, the work of Cynthia Enloe, Bananas, Beaches and Bases (London: Pandora Press, 1989); The Morning After (Berkely: University of California Press, 1993); and, less specific to international relations, Seyla Benhabib, Situating the Self (Cambridge: Polity Press, 1992).
139. For example, the work of Cynthia Enloe, Bananas, Beaches and Bases (London: Pandora Press, 1989); The Morning After (Berkely: University of California Press, 1993); and, less specific to international relations, Seyla Benhabib, Situating the Self (Cambridge: Polity Press, 1992).
140. For example, the work of Cynthia Enloe, Bananas, Beaches and Bases (London: Pandora Press, 1989); The Morning After (Berkely: University of California Press, 1993); and, less specific to international relations, Seyla Benhabib, Situating the Self (Cambridge: Polity Press, 1992).
141. Richard Falk, On Humane Governance: Towards a New Global Politics (Cambridge: Polity Press, 1995); David Held, Democracy and the Global Order (Cambridge: Polity Press, 1995).
142. Richard Falk, On Humane Governance: Towards a New Global Politics (Cambridge: Polity Press, 1995); David Held, Democracy and the Global Order (Cambridge: Polity Press, 1995).
143. For a classic statement of the need for a 'thick' theory of the good, see Charles Taylor, Sources of the Self (Cambridge: Cambridge University Press, 1989), esp. Part I, 'Identity and the Good'.
144. David Held, ed., Political Theory Today (Cambridge: Polity Press, 1991).
145. Ken Booth and Steve Smith, eds, International Relations Theory Today (Cambridge: Polity Press, 1995).