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Essay from the year 2009 in the subject Politics - Topic: Peace and Conflict, Security, grade: 8,5, University of Amsterdam, course: Human Security & Foreign Intervention, language: English, abstract: At the turn of the 21st century, the world – meaning policymakers, scholars, and activists – seems to be divided between an increasingly influential group of normative activists which tries to eliminate the evil of the world by implementing global norms and another group which abuses the current debate concerning norms and the global meaning of human rights as a cover for good old power politics and their own strategic concerns. Especially the latest achievement in the normative debate, the ‘Responsibility to Protect’-concept, is dubious and opens the door for abuse by ‘false friends’. After an impressing and fast-paving development/increase in meaning since its first introduction in 2001, this concept is widely seen as legitimate framework for current and future humanitarian engagement and as a replacement for the former method of humanitarian intervention. But, despite the good intentions behind that concept, many critical voices underscore conceptual weaknesses or even inherent conceptual dangers of R2P. Currently, as José E. Alvarez points out, R2P is at the turning point from political rhetoric to legal norm. This paper aims on the examination of the value of R2P as recent object of normative debate and argues for more political realism among normative actors.
Responsibility to Protect: Research, bibliography, background. Supplementary volume to the Report of the International Commission on Intervention and State Sovereignty
In 2011, the United Nations Security Council adopted Resolution 1973, authorizing its member states to take measures to protect Libyan civilians from Muammar Gadhafi’s forces. In invoking the “responsibility to protect,” the resolution draws on the principle that sovereign states are responsible and accountable to the international community for the protection of their populations and that the international community can act to protect populations when national authorities fail to do so. The idea that sovereignty includes the responsibility to protect is often seen as a departure from the classic definition, but it actually has deep historical roots. In Sovereignty and the Responsibility to Protect, Luke Glanville argues that this responsibility extends back to the sixteenth and seventeenth centuries, and that states have since been accountable for this responsibility to God, the people, and the international community. Over time, the right to national self-governance came to take priority over the protection of individual liberties, but the noninterventionist understanding of sovereignty was only firmly established in the twentieth century, and it remained for only a few decades before it was challenged by renewed claims that sovereigns are responsible for protection. Glanville traces the relationship between sovereignty and responsibility from the early modern period to the present day, and offers a new history with profound implications for the present.
“In the heart of this world, the Lord of life, who loves us so much, is always present. He does not abandon us, he does not leave us alone, for he has united himself definitively to our earth, and his love constantly impels us to find new ways forward. Praise be to him!” – Pope Francis, Laudato Si’ In his second encyclical, Laudato Si’: On the Care of Our Common Home, Pope Francis draws all Christians into a dialogue with every person on the planet about our common home. We as human beings are united by the concern for our planet, and every living thing that dwells on it, especially the poorest and most vulnerable. Pope Francis’ letter joins the body of the Church’s social and moral teaching, draws on the best scientific research, providing the foundation for “the ethical and spiritual itinerary that follows.” Laudato Si’ outlines: The current state of our “common home” The Gospel message as seen through creation The human causes of the ecological crisis Ecology and the common good Pope Francis’ call to action for each of us Our Sunday Visitor has included discussion questions, making it perfect for individual or group study, leading all Catholics and Christians into a deeper understanding of the importance of this teaching.
'The Responsibility to Protect' provides a comprehensive view on how this contemporary principle has developed and analyzes how to best apply it to current humanitarian crises.
The Responsibility to Protect (R2P) principle is the international community's major response to the problem of genocide and mass atrocities - a problem seen in Bosnia, Rwanda and more recently in Syria. This book argues that although it is far from perfect R2P offers the best chance we have of building an international community that works to prevent these crimes and protect vulnerable populations. To make this argument, the book sets out the logic of R2P and its key ambitions, examines some of the critiques of the principle and its implementation in situations such as Libya, and sets out ways of overcoming some of the practical problems associated with moving this principle from words into deeds.
In 2005, the international community made a landmark commitment to prevent mass atrocities by unanimously adopting the UN’s “Responsibility to Protect” (R2P) principle. As often as not, however, R2P has failed to translate into decisive action. Why does this gap persist between the world’s normative pledges to R2P and its ability to make it a daily lived reality? In this new book, leading global authorities on humanitarian protection Alex Bellamy and Edward Luck offer a probing and in-depth response to this fundamental question, calling for a more comprehensive approach to the practice of R2P – one that moves beyond states and the UN to include the full range of actors that play a role in protecting vulnerable populations. Drawing on cases from the Middle East to sub-Saharan Africa and Southeast Asia, they examine the forces and conditions that produce atrocity crimes and the challenge of responding to them quickly and effectively. Ultimately, they advocate both for emergency policies to temporarily stop carnage and for policies leading to sustainable change within societies and governments. Only by introducing these additional elements to the R2P toolkit will the failures associated with humanitarian crises like Syria and Libya become a thing of the past.
In the pantheon of air power spokesmen, Giulio Douhet holds center stage. His writings, more often cited than perhaps actually read, appear as excerpts and aphorisms in the writings of numerous other air power spokesmen, advocates-and critics. Though a highly controversial figure, the very controversy that surrounds him offers to us a testimonial of the value and depth of his work, and the need for airmen today to become familiar with his thought. The progressive development of air power to the point where, today, it is more correct to refer to aerospace power has not outdated the notions of Douhet in the slightest In fact, in many ways, the kinds of technological capabilities that we enjoy as a global air power provider attest to the breadth of his vision. Douhet, together with Hugh “Boom” Trenchard of Great Britain and William “Billy” Mitchell of the United States, is justly recognized as one of the three great spokesmen of the early air power era. This reprint is offered in the spirit of continuing the dialogue that Douhet himself so perceptively began with the first edition of this book, published in 1921. Readers may well find much that they disagree with in this book, but also much that is of enduring value. The vital necessity of Douhet’s central vision-that command of the air is all important in modern warfare-has been proven throughout the history of wars in this century, from the fighting over the Somme to the air war over Kuwait and Iraq.
Brilliant and engagingly written, Why Nations Fail answers the question that has stumped the experts for centuries: Why are some nations rich and others poor, divided by wealth and poverty, health and sickness, food and famine? Is it culture, the weather, geography? Perhaps ignorance of what the right policies are? Simply, no. None of these factors is either definitive or destiny. Otherwise, how to explain why Botswana has become one of the fastest growing countries in the world, while other African nations, such as Zimbabwe, the Congo, and Sierra Leone, are mired in poverty and violence? Daron Acemoglu and James Robinson conclusively show that it is man-made political and economic institutions that underlie economic success (or lack of it). Korea, to take just one of their fascinating examples, is a remarkably homogeneous nation, yet the people of North Korea are among the poorest on earth while their brothers and sisters in South Korea are among the richest. The south forged a society that created incentives, rewarded innovation, and allowed everyone to participate in economic opportunities. The economic success thus spurred was sustained because the government became accountable and responsive to citizens and the great mass of people. Sadly, the people of the north have endured decades of famine, political repression, and very different economic institutions—with no end in sight. The differences between the Koreas is due to the politics that created these completely different institutional trajectories. Based on fifteen years of original research Acemoglu and Robinson marshall extraordinary historical evidence from the Roman Empire, the Mayan city-states, medieval Venice, the Soviet Union, Latin America, England, Europe, the United States, and Africa to build a new theory of political economy with great relevance for the big questions of today, including: - China has built an authoritarian growth machine. Will it continue to grow at such high speed and overwhelm the West? - Are America’s best days behind it? Are we moving from a virtuous circle in which efforts by elites to aggrandize power are resisted to a vicious one that enriches and empowers a small minority? - What is the most effective way to help move billions of people from the rut of poverty to prosperity? More philanthropy from the wealthy nations of the West? Or learning the hard-won lessons of Acemoglu and Robinson’s breakthrough ideas on the interplay between inclusive political and economic institutions? Why Nations Fail will change the way you look at—and understand—the world.