The Last Social Contract, Chapter 3: Leviathan

on Sunday 1 August 2010

The Last Social Contract, Chapter 3: Leviathan


“This is the generation of that great Leviathan, or rather, to speak more reverently, of that mortal god to which we owe, under the immortal God, our peace and defence: For by this authority, given him by every particular man in the Commonwealth, he hath the use of so much power and strength conferred on him that, by terror thereof, he is enabled to form the wills of them all, to peace at home, and mutual aid against their enemies abroad.”

Thomas Hobbes, “The Leviathan”


Introduction

 How many wars and tragedies could have been avoided, if only the humankind had decided earlier to create not many but just one Leviathan, a silent guardian of peace, an immortal defender of the human race… But it was necessary for our learning to suffer in the past in order to, gradually, go through the process of creating one single entity capable of protecting us all. The entire history of our kind has been but a series of lessons, necessary to teach us how much we can gain by cooperating instead of fighting each other. We have been capable of exiting the original state of anarchy by creating governments and armies to protect us. However, the sole existence of multiple armies, and governments, has inevitably produced awful and countless wars in the past. But the time has come for us to finally reach the true “end of history”! The formula for a world without wars has been revealed, and it is now time to finally seal that ultimate social contract, thus completing our long political evolution.
Let us then wait no longer and finally disclose the form of our mighty protector.

Sovereignty

Only in the dawn of mankind has man been truly and totally sovereign. And such a total lack of limits to what any man can or cannot do has produced a situation of war of all against all, where no one could be safe. Thus, since the formation of the first tribes and clans, or associations of any kind, man has learned to renounce to part of his sovereignty in behalf of a greater power which acted in his and at the same time everyone’s benefit. Thus, it is not too difficult to understand that any kind of social contract, from the most primitive to the most complex, requires a delegation of powers. The only way for nations to be completely sovereign is to give them the power to do everything that they intend doing, without any restraints of any kind. Naturally, this means that any nation, if it so intends, can decide to invade the territory of another, or to steal the resources that are the property of another, or to kill or imprison foreigners. It also means that, if two nations disagree on a certain matter, are unable to resolve the dispute through dialogue, and fail to accept the mediation of a third party or that mediation is ineffective, then they must resort to war in order to settle the dispute. Thus, a world where nations are fully sovereign is also a world where nations and their citizens can never be safe. The condition here described is one of war of every nation against every nation. The only way to avoid this condition of constant war is to transfer part of the sovereign of the nations to a higher entity: a world federation of nations. Total sovereignty (the ability to do everything one intends to) is not positive and should be avoided. The solution is a world where power is divided between many entities inserted in a global framework. I envisage a world federation where competencies are distributed between the three essential levels of government: regional, national and international. Whenever it is possible, governments should be as close as possible to the citizens, because this allows for more efficiency and popular participation. However, some competencies are better handled by a superior level of power, national, which will still hold a great power, primarily legislative. Concentrating the coercive power in an international level of government will allow nations to dedicate their resources to serving the people instead of allocating them to defence. Furthermore, conflicts between nations will no longer be solved by wars, but can instead be solved by an international court of justice, similar to the existent European Court of Justice. In a world federation where power is divided between multiple levels of governance, there is no such thing as absolute sovereignty. In a world where such a thing exists, order cannot be present at the same time, because absolute sovereignty also implies total lack of limits. That said, to transfer a part of one’s sovereignty does not mean transferring all of it. Nations can retain all of their prerogatives except for one: the power to wage war. The first and foremost prerogative of the federation must be to preserve order and peace, and allow the national and regional governments to serve the people efficiently.

Membership

From the moment when nations join the world federation, they give up many powers, and they do so willingly. This procedure can be currently observed in many international organizations, but most prominently in the EU. Since from the moment when they join the federation nations will have to respond to a higher power, it is important to clarify which powers they will keep, and which powers they will lose. In particular, it is important to establish if nations will be able to leave the federation after they become members, or if the contract is permanent and irrevocable. I argue that nations should conserve the option to leave the federation when they so desire. Although this option diminishes to some extent the degree of stability and cohesion of the union on the short run, it has vital advantages on the long run. Firstly, it is a mechanism that can prevent civil wars; when the southern states decided to secede from the USA in the nineteenth century, the union alleged that their action was illegal, and did not allow the southern states to peacefully abandon the federation. The result was a bloody civil war that cost millions of lives. Such an event could have been avoided if the states had been allowed to peacefully abandon the union. Secondly, the option to peacefully abandon the union at any time grants more legitimacy to the federation. The federation should always remain a voluntary union of republics. The ultimate social contract should work in a way that all parties involved agree with the conditions of the agreement, not only when they first join the union, but always. It should not be expected that the parties agree to belong to a perpetual union, but rather it should be agreed that the parties will respect the agreement up to the moment they decide that it is not in their interest to belong to the union anymore. This option is essential in order to maximize the legitimacy of the union and to avoid civil wars.

Constitution

The term constitution is somewhat ambiguous. The term is usually used for nations, and it is commonly a set of the fundamental rules of the republic it applies to. In a way, every political organization has a constitution, but only some have explicit constitutions. In other words, every political organization has a fundamental set of rules, but only some have a document called constitution where all those rules are written down. Countries like the USA, Portugal, Spain or France have formal constitutions, whereas countries like New Zealand, Great Britain or Israel do not have actual constitutions but still have a fundamental set of rules. International organizations commonly do not have a formal constitution like Spain or France, but still have a fundamental set of rules in the same way as Great Britain or New Zealand do. The EU almost approved a formal constitution, but it was ultimately rejected by the Europeans. Nevertheless, the EU has a set of treaties which establish the fundamental rules of the organization like any national formal constitution would. Obviously, the world federation would need to have a set of fundamental rules, and those rules should be gathered in a single document called the constitution of the world federation. The document should establish the terms of the social contract, that is, in which conditions do nations join the federation. It must also determine the competences and powers of the federation and the nations, as well as determining which organs the federation has, their functioning, competences and powers. The prerogatives and functions of the federative institutions should not be extensive, but rather thin. This will allow the nations to keep their own laws and political systems, and restrict the functions of the federation to the maintenance of peace.

Institutions

The world federation must be composed by three institutions: 1) A Council of Nations, in charge of negotiating, writing and ratifying the treaties, including the constitution; 2) A Coercive Authority, in charge of protecting the federation from the external enemies and maintaining the order within the federation; and 3) A Court of Justice, in charge of solving conflicts between nations, between the nations and the federation, and competent to interpret and enforce the treaties of the federation, especially the constitution.

The Council of Nations is the assembly of all the representatives of the member-states, who negotiate, write and ratify the treaties of the federation, by unanimous decision. The council first meeting is the original social contract that will create the world federation. The first treaty produced by the council is the constitution of the federation. All new members of the federation must ratify the constitution in order to join the union, and their application must be accepted by all existing members before they can do so.

The Coercive Authority is the combination of the federal army, the federal police and the military leadership which controls both. The federal army exists to defend the federation against its external enemies, as well as to make sure that nations do not attack each other. The federal police are in charge of fighting crime in the federation, and therefore assist the national and regional police forces in that function. The leadership controls the army and the police, and is appointed by the council of nations for a short period of time. The military leadership can also be removed by the council of nations if it exceeds its competences.

Finally, the Court of Justice is in charge of solving the disputes between countries, the disputes between the federation and its member-states, to interpret the treaties and to enforce them. The decisions of the court of justice are binding for every national, federal and regional institution, and are enforced by the coercive authority.

Identity

To many people, national identity is a very important thing. People with nationalist inclinations would probably see a world federation distrustfully, since they would regard it as a direct threat to the power of nations. This is true in the sense that nations would no longer be totally sovereign, yet a world federation, built in this way, would not threaten or dissipate national identities anymore than the EU has erased European national identities or the OAE has erased national identities in the Americas. A world federation would not change traditions or even laws in the existent nations, but it would only prevent them from destroying each other, thus benefiting all of us, no matter one’s nationality.

Conclusion

In this paper I have argued that the creation of a world federation is highly desirable for the future well being of the human race. I have explained, in chapter 1, why the state of the world today is one of anarchy and why that state is not desirable. In the second chapter I have argued that a revised formula of the social contract is what we need in order to leave the state of anarchy and guarantee world peace. In the final chapter I have put forward a model of political organization that can maintain the independence of nations in almost every sense and preserve national identities while preventing conflicts between nations and avoiding both civil and international wars.

Almost 400 years ago Thomas Hobbes wrote his most famous work “The Leviathan”, founding modern political philosophy and starting the social contract tradition. He experienced on first hand the horrors of a civil war, and provided an answer for that kind of situation in the form of “his” Leviathan. However, in order to escape from another kind of anarchy, a anarchy of nations, a new kind of Leviathan must be created, one that is so powerful that can control entire nations, and at the same time is so weak that it is not capable of doing anything without the consent of the people who appoints it and who I serves. So let us create this new Leviathan, a powerful but benign monster, the only one who can protect us against the anarchy of nations.

The Last Social Contract, Chapter 2: Contract

on Thursday 22 July 2010

The Last Social Contract, Chapter 2: Contract

“The only way to erect such a common power, as may be able to defend them from the invasion of foreigners, and the injuries of one another, and thereby to secure them in such sort as that by their own industry and by the fruits of the earth they may nourish themselves and live contentedly, is to confer all their power and strength upon one man, or upon one assembly of men, that may reduce all their wills, by plurality of voices, unto one will.”

Thomas Hobbes, “The Leviathan”


In “The Leviathan” Hobbes explains that, in order to escape from a state of anarchy, which is a state of war of every man against every man, all men have to agree to transfer their sovereignty to one man or to an assembly of men, which will therefore hold the power to do all that is necessary in order to guarantee their protection against foreigners and to uphold the peace within the republic.

What I propose is a revised form of the social contract, where the parties are not individuals but republics. Since we live in a situation of international anarchy, which is a state of war of every nation against every nation, in the same way as the state of nature is a situation of war of every man against every man, then every nation should transfer its sovereignty to a common power, who will hold the necessary powers to maintain the peace between nations.

After hearing this proposal, many will criticize it. Some will say it cannot be done. Some will say it cannot be sustained. And some will say it should not be done. However, to all those critiques, I have answers. And if human kind truly aspires to perpetual world peace, than there is no other way to achieve it but this one.

To those who say that such a contract cannot be done, I must say they are wrong, and I shall explain how this contract is possible. There are in the world many international organizations. Some of these are more powerful than others. Amongst the most relevant of these are the UN, the EU, the African Union, the MERCOSUL, NATO, NAFTA and the Organization of American States. These are organizations which are composed of nations, like nations are composed of men. Of the organizations which have been mentioned, only one has a global scope: the UN. To a great extent, the UN has been created in an attempt to fulfil the role of a world power capable of maintaining world peace. It has been created after the most destructive war in the history of mankind: the Second World War. In an attempt to avoid new global wars, the UN has been established. In fact, the UN is not an original idea, since it was preceded by the League of Nations, which in turn had been created as a response to the First World War. The problem is that, like the League of Nations, the UN does not have the powers which are necessary to enforce the peace in the world. Thus, it comes as no surprise that neither the League of Nations nor the UN have been successful in avoiding wars between nations. Imagine a small country. Now imagine that the sovereign of that country does not have an army. Imagine also that, although he is given the power to create laws, and is allowed to build courts of justice and to hire judges, he isn’t allowed to recruit men to enforce the laws and the courts’ decisions. If these were the conditions in such republic, could there be any order in the country? Although people might still consider their sovereign as such, his position would hold no significance other than a title, devoid of power and significance. It happens that the UN, like the sovereign in the example, is only a name and a symbol and has no real power or significance. Where there is no coercion, there is no power. A powerless sovereign cannot keep order. Where there is no order, there is anarchy. If there is anarchy, there can be no peace. International Law, which is embodied in the UN, is useless because it cannot be upheld. If a nation decides to attack another the UN can say it is acting against the law, and tell it to stop the aggression, but if that nation does not stop, the UN has no power to enforce the law. If a dispute between two countries is settled by the International Court of Justice, and the losing party does not agree with the decision, than there is no way to enforce the sentence. Thus, international law without an enforcer is void. The solution to this problem is to provide the enforcer. Either the United Nations must be transformed in order to become an efficient super-structure, capable of enforcing international law, or another organization must be created to assume this function.

I argue that the best way is to create a new organization, rather than to reform the already existent United Nations. This is because the UN has a considerable amount of structural flaws that do not allow it to become an efficient enforcer. In order for the current system of International Law to work the UN must possess a coercive power that allows it to surpass the power of even the strongest of nations. Naturally, in order for this to come true, the creation of a UN army would be necessary. The creation and existence of such an army, however, poses certain difficulties. For instance, who would pay for this army and who would control it? An army that big would cost a great amount of money to maintain and that money would have to come from member–nations, some of which would probably be unwilling to contribute with their share. However, the biggest difficulty comes from the fact that an army that powerful would be in the hands of a small body of people who are not even elected by the people. It is unthinkable to assume that the most powerful nations in the world would abdicate their power in favour of the secretary of the UN. Yet, in order for a UN army to be viable, such a transfer of power would be necessary. It is for this reason that the creation of a UN army is so difficult and unlikely to happen. Yet, other forms of coercion are not sufficient to allow the enforcement of International Law. The system of collective security, for instance, which is supposed to be used like a United Nations army and for the purpose of punishing governments that invade countries illegally, is extremely flawed. Arguably the system could be improved in a number of ways, but it would always be ultimately dependent on the will of the superpowers to work. In fact, the inadequacies of the system of collective security as a mechanism of enforcement of international law have been put in evidence in a consistent way for the last sixty years, with the sole exception of the gulf war, which can be seen as the only successful application of the system. History has equally demonstrated that the economic sanctions imposed by the UN are not, by themselves, sufficient in order to uphold international order. If we combine all these factors, it becomes clear that the UN has structural problems which make it very hard for it to be used as a guardian of International peace. Another very different system should and must be used in order to, in an efficient and feasible way, guarantee perpetual world peace.

Thus, I propose the creation of a world federation, where the power is divided between three levels of government: regional, national, and international. A federation is the only way to successfully transfer the power from the nations to a super-entity, capable of ensuring that the nations do not attack each other. Therefore, the ultimate social contract must be agreed upon between the nations of the world in which each one of them give up their sovereignty to create an organization with the means to enforce world peace.

Unlike the UN, in such a world federation the very condition of member would reflect the willingness of the member-state to be part of this new community, and thus to transfer part of its sovereignty to a higher structure of power. As such, the world federation should and could not be built in a day, since its members should join the federation progressively and slowly, and not all at the same time. This kind of federation has only one precedent in the history of mankind: the EU. The process of European integration stands as a perfect example of how a new order of international law must be formed, where sovereignty is divided between multiple levels of government, replacing a situation of competition between nations for a situation of cooperation between them. The European integration process has proven two things. The first is that the best way to transfer sovereignty to a higher level of government is by a slow and progressive process of power transfer. The second is that a superior entity, capable of providing a framework of cooperation between nations, and thus prevent war between them, ultimately benefits all the citizens of the federation.

However, the process of European integration is not yet complete. The last stage is still to come, and it is essential that it should come. Because without that last step, the social contract between the nations of Europe, and later the social contract between the nations of the World will never be complete. The last stage of integration is the transfer of military power. Until the moment when the armies of the member-states become one single federal army, war is always going to be a possibility, albeit remote. But when all the nations are “kept in awe” by one “common power” (the federal army, which is controlled by the institutions of the federation) than peace is guaranteed since there will be no power in the world capable of generating chaos anymore. (Hobbes, 1660, chapter XIII) This is how the mere existence of a federal army, and the non-existence of national ones, is a sufficient condition to guarantee perpetual world peace. The only thing which would be then left to be feared would be that great common power itself, the federal army and the ones who control it, the ultimate Leviathan.

Yet, aren’t we already afraid of our current national armies and rulers? And haven’t we found ways to control those? Even a beast so powerful can be controlled by good laws, fine institutions and the reverential will of the people. We are not obliged to create a Leviathan with no restraints, because if we did we could all end up as victims of the monster. Let us then create a Leviathan which serves the people, which is a servant of the laws, and which is controlled by institutions that are democratic and accountable. Let these be the terms of the ultimate social contract, which has been designed to grant the people of the world lasting peace and freedom.

The Last Social Contract, Chapter 1: Anarchy

on Wednesday 7 July 2010

The Last Social Contract, Chapter 1: Anarchy



Thomas Hobbes, "The Leviathan"


I : Social Contract Theory

Traditionally, political philosophers have dedicated a great deal of attention to the formation of the first republics, and what existed before that. Some have tried to provide a historical account of the phenomenon, while others have dedicated themselves to mere suppositions. Many names have been used to describe the situation that existed before the first republics were created. Thomas Hobbes, the father of modern political philosophy and the first social contract theorist, has used the name “state of nature” to describe a world without republics or laws. John Rawls, the most influential political philosopher of the last century, has preferred to use the term “original position” to describe a state previous to the creation of the laws in a community.

The reason why many influential political philosophers keep going back to “the state of nature” is because most of them believe that is essential, for the construction of a political theory, to start from the very beginning, that is, the moment where the republics came into existence. Hobbes, in particular, decided to provide a description of the “state of nature” in order to illustrate the fact that a world without laws, far from being a utopia, would be a nightmare. His thesis was that, because the “state of nature” was such an undesirable situation, than any form of organized state, any republic, would be preferable. I believe that he was right on that matter. However, Hobbes, like many authors after him, made important mistakes when he described the passage from the “state of nature” to the state of laws. In this paper, I aim at correcting that account by providing one that is more accurate. I agree, nevertheless, with Hobbes on the opinion that a world of total anarchy is not desirable, and that it is paramount, in order to improve our conditions of life, for men to adopt laws and create republics. I agree with Hobbes when he states that a state of anarchy is not desirable, and that the only way to guarantee our safety, is by agreeing to create an artificial political construction, even if that means losing some of our freedoms.
In the next section, I will present a historical account of the political evolution of men which, despite not corresponding exactly to Hobbes’ theory of the social contract, nevertheless gathers the most crucial elements which are present in Hobbes’ explanation of the creation of republics.

II : Theory and Practice
 
In the dawn of mankind certainly there was a time when people lived without laws and republics, and had no organizations more complex than families. But the vulnerability of any single man, living in a similar world, is enough to explain why soon men decided to create republics. At first they weren’t more than clans and tribes, groups that lived together in order to protect themselves against powerful predators and to hunt big animals. The necessity to survive in a wild world would be enough to convince anyone to become more sociable and less solitary. A single man in a world full of predators, and potentially hostile groups of other men, would probably not survive for a long time. Especially if a man was to take a wife and to have children, the need to protect them would certainly persuade him to find the protection of a bigger group of people.

Numbers are not only important for protection, but are also convenient for other reasons. A group of people can do many things that a single individual cannot do. They can hunt big animals; they can build big and strong shelters, as well as bridges and other important works that one man alone could not; and they can make sure that one’s family is taken care of even after one’s death. These reasons were probably behind the creation of the first communities, and thus that state of perfect anarchy, the original position, was forever abandoned.

Thus, the humankind has reached a stage where men, for the most part, lived in small communities, mostly for protection and the gathering of food. In the early stages, these communities were made of hunters-gatherers, until they could master the skill of agriculture. With the constant birth of new members, the assimilation of outsiders, and the merging of different communities, it is not hard to imagine how great communities started to be formed, giving birth to the first real republics.

Even the smallest groups often feel the need to elect a leader, and the bigger the group, the greater the need for a government. In other words, at some point it is common for any group to feel the urge to establish specific functions for its members. Even a small group of hunter-gatherers would feel the need to assign its members to different tasks, such as hunting, gathering, childcare, cooking and building.

The more complex and more numerous a group is, the highest is the level of organization it needs. Probably even small communities of hunter-gatherers would develop a system of leadership. This would happen naturally, as the group’s most influential personalities asserted their innate influence over the others. Even a small group, when alone and surrounded by a potentially hostile world, needs to develop some kind of system of decision-making in order to survive. Often the natural cohesion of small groups is enough to prevent great conflicts between its members, but it is not enough to deal with the making of important decisions in an efficient way. This is why, even in small communities, it is common for one or a small number of members to be in charge of making the decisions in the name of the entire group. As communities grow in size, leadership tends to be institutionalized. And hence the first kings of men are crowned, and the first monarchies are created.

When the first sedentary agricultural communities were settled, the first cities emerged, and around them republics were built. These communities were infinitely more complex than the small hunter-gatherer communities, and thus required a much higher degree of organization. Complex societies need written laws, because of the great number of people that composed them. One cannot imagine how, in any big city, people could ever live without having written laws and courts of justice. Laws are necessary for many reasons, which derive from the cohabitation of a great number of people in the same community. Laws are necessary in order to determine who owns what, and by what right. If they did not exist, no one could be certain of what they owned, and if that were the case any type of business would become impossible to manage. If people were not granted exclusive rights to their properties, what would prevent other people from taking them away from them? And if thieves were not punished, then what would prevent people from assaulting other people in the street in order to take their possessions? Laws were created because they were, and still are, absolutely indispensable for any large community. Without rules there can be only chaos, and the greater the complexity of a Republic, the greater is the need for a set of written rules and the establishment of courts of law. The first communities were small and did not have the need for written laws and established courts of justice since, because of its small number of components, it would be unlikely for them to attack and steal from each other. In larger communities however, this is inevitable, and therefore the consequences of a lack of written laws are infinitely worse in these societies than the consequences of their absence in the primitive communities. For these reasons, the worst type of anarchy is the one that comes from the disruption of authority and laws in a republic where both once existed. This is what people experience when they have the misfortune of inhabiting the territory of a republic that, for some reason, ceases to be guided by one authority or whose laws cease to be applied. In those cases—which are usually brought about by civil wars—man becomes the wolf of man, a process which can only be reversed when authority is re-established.

III : International Anarchy, are we still in the State of Nature?

We live in a world which is divided in Republics. Each of those Republics is guided by a central leadership, and has a set of written rules. Therefore, when living inside of one of those republics, one can affirm that he lives in a state of order. And this is true as long as he doesn’t look at the world around him, outside the borders of his republic. Because if he did, he would see that he still lived in a state of anarchy, albeit of another kind. Men exist in a state of anarchy because there is no leadership common to all, and there isn’t a single republic, but many. There is no set of rules that apply to all men, but only sets of rules that apply to specific republics. Amongst republics, there is no law except for the law of the strongest. There is no judge capable of settling the conflicts between countries; these are only settled by the clash of armies. If a strong republic decides to invade a weak Republic, to steal its land, its goods, or to enslave its people, then it does and it is not punished for what it has done. The citizens of a republic can only be safe if they have a powerful army protecting them, and even then, there is no guarantee of success against any invasion or attack since it has happened many times in history that a number of republics have joined forces to destroy an otherwise stronger enemy.

So is anyone safe in the world we live in? The twentieth century has demonstrated that the Anarchy of Nations can be as dangerous as any other kind of anarchy. The First World War was responsible for millions of deaths, and an incredible level of destruction in the European Continent. That war has devastated the European Continent from 1914 to 1918. It was then followed by an even worst conflict, the Second World War, which lasted from 1939 to 1945 and was responsible for the greatest atrocities ever committed by men against men in our history. The Second World War generated six years of incommensurable destruction in Europe, Africa and Asia, also dragging into the conflict nations from America and Oceania. It was followed by the Cold War, an arms race between the world’s two superpowers, and only by miracle did not evolve into a world-wide nuclear war. With more and more nations acquiring nuclear capability, the rise of communist China, and the revival of Russia, is there much hope that we will not see a global nuclear war happening in this century or the next?

It is not my intention to incite fear into the readers of this text but to assert the thesis that there are several kinds of anarchy, and that none of them is optimal. Throughout history we managed to greatly reduce the degree of anarchy in the world, and by doing so we have been able to acquire comfort, progress, wealth and safety. In return, we had to sacrifice certain freedoms. However, we have not yet achieved a state where we can say that the Human Race has left the stage of political anarchy. We are still confined to the Anarchy of Nations, which is a threat to our very survival as a race, as we make quick and substantial advances in military technology, particularly in the department of weapons of mass destruction. It is therefore convenient to find a solution that allows us to abandon the dangerous state of anarchy we find ourselves in, and thus complete our political evolution from a state of anarchy to a state of order. Our very survival depends on it.

The Real War on Terror

on Monday 21 June 2010


The Real War on Terror

It is normal that fear plays an important part in people’s political choices. This is not something new, and should not surprise us. However, fear usually leads to wrong political decisions, and we should try to avoid this. As in every aspect of life, to let fear dominate our choices is the fastest way to lose control. Since politics is all about control, losing it usually leads to very undesirable consequences. Every type of political system is defined by who has control of society. In a monarchy, the monarch controls the people. In a democracy, the people control the monarch, the president or the prime-minister. In an aristocracy, the people are controlled by a select group of aristocrats. In a dictatorship, the whole society is under the control of a dictator or of a number of dictators. Therefore, control is the key element in any political system. In order for a democracy to keep being a democracy, it is thus essential for the people to keep controlling their ruler or rulers. If the people lose the ability to control their rulers, then the rulers gain absolute control over the people, and democracy is replaced by a different system of government. Democracy means the rule by the people; if the people have no power, then democracy cannot persist.

However, sometimes people are tempted to renounce some of their power. Sometimes the people are even willing to relinquish the power they have over their rulers. Usually this happens when the people are afraid. The new millennium has been, so far, a millennium of fear. Many of us have been brought up watching the so called war on terror. After a decade of relative peace (the nineties) the west has been awaken by the events that occurred on the 11th of September of 2001. Those events marked the beginning of a new era where terrorists have become the new number 1 enemies of the west. However, terrorists are not the only threat that we now must face. There are two great parallel wars, and not only one, going on in the world today. One is the war against Muslim fundamentalists. The second is the war against state oppression. The first is being fought by the governments of the west against Muslim fundamentalists in the name of the people that those governments represent. The second war, the one against oppression, is being fought by the people of the west against their own governments.

It has become common for governments to justify the violations of civil liberties in the name of the war on terror. Governments claim that, in order to protect their citizens against terrorists, they must be given more power. In other words, the people are expected to renounce to their power to control the government, and allow the government to control them more than ever. However, perhaps it is time to ask ourselves if we should give up our civil liberties in order to fight terrorism. If the people relinquish control in order to allow their governments to protect them from terrorists, then who will protect the people from their governments? Are civil liberties a fair price to pay for protection against terrorism? It is my opinion that they are not, that civil liberties are never a fair price to pay, since without civil liberty there can be no freedom or hope or democracy.

The events described have remitted us to one of the most fundamental political disjunctives: freedom v. security. It is likely that our future will depend on our choices now. If we allow ourselves to be overwhelmed by fear then we will chose security. However, relinquishing freedom in order to obtain security will inevitably leave us at the mercy of our governments. Such a decision would ultimately lead to state oppression, and oppression would create even more fear. This path is dominated by the politics of fear, where political decisions are driven by fear and lead only to more fear instead of a real state of security. Freedom, on the other hand, requires courage to preserve. And without freedom there cannot be any lasting happiness or democracy. People who have lived in police states know that it is never worth it to sacrifice freedom. Terror can assume many forms. It is not only represented by religious fundamentalists. State oppression is also a form of terror, and it is often one that is much harder to fight off. The true war on terror cannot be won by sacrificing freedom because it would only lead to more terror. Terror must be extinguished in all its forms, and this is only possible if the people can keep the power to control their representatives.

The war on terror is upon us. The wars on terror have already started and it is likely that they will not be over soon. The challenge we face is to fight terrorists and at the same time protect our civil liberties. We can only win this war if we can fight it without sacrificing the freedom we are trying to protect. It is of vital importance that we stop the western governments from using the excuse of terrorism in order to take our freedom away. The war on terror is not only a war against terrorists, it is also a war against oppression, and to acknowledge this is the first step to start winning the war.     

On European Constitutionalism

on Monday 7 June 2010

On European Constitutionalism

Introduction

In this essay I will aim at explaining to what extent it is true to claim that the EU has a constitution in all but name, as well as providing an account of the European legal system from a constitutionalist approach. In section one I will explain why the thesis that the EU has an unnamed Constitution is incorrect but that nevertheless the EU’s legal order possesses many typical constitutional features. In section two I will make an analogy between the EU and the UK legal systems, in order to illustrate the claim that a fully developed legal order can exist without containing a Constitution. In the third section I will elucidate how the radical changes that the EU has endured in the last five decades might invite us to question if the Westphalian system of sovereign nations is still a valid paradigm in our time. In the conclusion I will summarize what is said in the other sections and finish with some last consideration on the phenomenon of European Constitutionalism.


I. Constitutional Features of the European Legal System

The analysis of the elements that compose national constitutions is a good point of departure for a study of European Constitutionalism, since an attempt to elucidate whether the EU has or not a Constitution can only be conducted in a satisfactory manner if we can identify what elements can be found in most national constitutions and if those same elements are present in the European legal order. In order to identify the key elements of national Constitutions I will resort to the work developed in this field by Joseph Raz and to Craig’s analysis of Raz’s work.

Raz has acknowledged seven defining features of national constitutions. “First, the constitution will be constitutive in the sense of defining the main organs of government and their powers. Constitutions will contain both substantive and procedural norms of this nature. In Nation States which are federal, or where there is some measure of devolution, the structural provisions of the constitution will also identify the powers of the federal and state or regional governments.” (Craig, 2001, p. 126) In the case of the EU, this function is fully performed by the Treaty of Rome (Treaty establishing the European Economic Community of 1957 now renamed as Treaty on the Functioning of the European Union) and the Treaty of Maastricht (Treaty on European Union of 1992).

Therefore, we can affirm that this element is present in the EU legal system.

“A second feature is that a Constitution is meant to be stable. It can of course be altered, but it is meant to serve as a stable framework for the political and legal institutions of the country.” (Craig, 2001, p.126) However, the EU is a deeply unstable political form, being in constant legal and political transformation. The very nature of the process of European integration requires it to be that way. A Constitution would certainly provide the EU with a degree of stability that it is otherwise hard to achieve. But the question here is not so much the instability of the EU, but rather the fact that a Constitution must be, or at least usually is stable. The EU does not possess any document that can be considered stable in this sense. In fact, the closest thing to an EU constitutional framework, the sum of the key European Treaties, is in constant mutation like the recent ratification of the Lisbon Treaty shows. If we also consider the signings of the Treaties of Amsterdam in 1997 and the Treaty of Nice in 2001, which introduced important modifications to the “Treaty on European Union” and the “Treaties Establishing the European Union”, than we must conclude that the Constitutional basis of the EU presents clear signs of instability, and we should conclude that this constitutional feature is not present in the EU legal order.

Third, Constitutions “are normally enshrined in one or a small number of written documents.” (Craig, 2001, p.126) Again, this is not the case of the EU. The mainstream theories of European Constitutionalism usually consider a European “de facto” Constitution to be composed of a set of treaties (at least three, namely the Treaty on the functioning of the EU, the Treaty on European Union and the Charter of Fundamental Rights) that have been “constitutionalized” by the jurisprudence of the ECJ. However, this set of disparate legal sources is not an equivalent to a single document or even to a small number of written documents. The EU has a legal order which has many constitutional features, but this is not equivalent to say that it has a Constitution

“The fourth attribute of constitutions is that they are superior law. Ordinary law that conflicts with the Constitution will be invalid or inapplicable.” (Craig, 2001, p. 126)

Thanks to the development of the principles of Direct Effect and Primacy of EU law, the ECJ has managed to covert the EU law in a superior legal form, since when national norms collide with the European legal order they are considered inapplicable by the ECJ. Furthermore, the European Treaties are also considered superior to other types of European legislation, like the regulations and directives, which seems to indicate that, from the structural perspective, the EU legal system seems to operate following a strong Constitutionalist logic.

“Fifth, constitutions are justiciable, meaning that there are judicial procedures whereby the compatibility of laws and other acts with the constitution can be tested, and those that are incompatible can be declared invalid.” (Craig, 2001, p.126) European Constitutionalism also satisfies this requirement, since the ECJ has been acting as a Constitutional (as well as Constitutionalizing) Court for the last fifty years. In fact, it was the boldness of the ECJ to declare invalid the national rules that went against European norms which has truly allowed the EU to develop into a supranational rather than a mere international organisation. Ever since the establishment of the supremacy of EU law principle in the Costa v. Enel case, the ECJ has repeatedly declared the incompatibility of national laws with the EU legal framework (Factortame; Frontini v. Ministero delle Finanze; Defrenne v. Sabena) thereby declaring the inapplicability of the national dissenting laws.

“The penultimate feature of constitutions is that they are entrenched. The constitution can only be amended by special procedures, which are different from those governing ordinary legislation.” (Craig, 2001, p.126) And to a certain extent this is also true in the case of the EU. The EU constitutional framework, which is composed by international treaties, is created and modified in a different way in relation to the bulk of ordinary European legislation in the form of regulations and directives. It is also true that European Treaties are substantially harder to approve and to modify than ordinary EU legislation.

Finally, constitutions express what Raz terms a common ideology. They contain provisions about issues such as democracy, federalism, civil and political rights which express the common beliefs of the population about the way their society should be governed. (Craig, 2001) If we recur to the entirety European of its sources, it becomes clear that the EU legal system is rich in this aspect. However, there is no single document that can, by itself, claim to express the ideological legal dispositions that characterize the EU as a political-social entity. In what comes to fundamental rights, it is necessary to resort to the European Charter of Fundamental Rights. On the other hand, it is necessary to recur to the Treaty on European Union, particularly to its preamble, to identify the higher values that inspire the European Polis, “freedom, democracy, equality and the rule of law”. In fact, in the preamble of the aforementioned Treaty, what can be described as a common ideology is said to inspire the creation of the European Union and of a European citizenship. On the Title I of the same treaty, common provisions are established, elaborating on what is said on the prologue of the Treaty, and also providing dispositions on the relation between the Union and its constituent members, particularly articles 4, 5 and 7. Title II of the same treaty is also a very relevant mention, since it provides an extensive set of provision on Democratic Principles. However, any compilation of EU legal principles would not be complete without the crucial Treaty on the Functioning of the European Union, in particular part II which provides dispositions on non-discrimination and citizenship of the union, and especially part III which provides dispositions on the single market. Also, a full layout of the ideological and federative principles of the EU must include the valuable case-law provided by the ECJ, in particular the principles of primacy and direct effect of the EU law as well as its many decisions based on the non-discrimination and single market dispositions of the Treaty on the Functioning of the European Union which not only provided an interpretation of the Treaty but also had a transforming effect on EU law and politics.

Valuable conclusions may be taken from the previous study. I believe that it has made clear the fact that the EU legal system possesses many Constitutional features, but not all.

In particular, the most decisive argument against the thesis of a “de facto” European Constitution is that there is no single Constitutional document that can bear that name. As such, I believe that it is more sensible to allude to a quasi-constitutional European legal system rather than a unnamed European constitution.


II. Similarities between the British and the European Legal Systems: An Analogy

In the previous section I have assessed which types of Laws are usually present in a national constitution, and tried to establish if those Laws are present somewhere in the structure of the European Legal system. I have concluded that most of the Laws that are usually present in a Constitution can be found in the European Legal system, albeit they are not codified. This feature is not unique to the European Legal system. The UK for instance, also does not have a Constitution. However, most of the elements present in national constitutions of other countries can be found somewhere in the British legal structure. A comparative politics approach in this case is highly relevant, since both legal systems share many similarities, and both have constitutional features without actually having a Constitution.

The EU and the UK political systems share many similarities. Firstly, although the UK is considerably more centralized than the EU, both can be described to some extent as federations. Also, both organizations have been founded by an international treaty. In the British case, the Treaty of Union led to the union of England with Scotland, thus creating the UK. In the case of the EU there have been many treaties that paved the way to the signing of the Maastricht Treaty in 1992 which led to the creation of the EU in its present form and with its current name. Constitutions usually are the instrument through which countries are founded, but in the cases of the UK and the EU this has been achieved through international treaties.

Also, both the EU and the UK are similar in the sense that their Law is not codified. The absence of legal codes means that constitutional dispositions must be found in other sources, such as international treaties. In the case of the EU this is particularly relevant, since the International Treaties, namely the treaties of Rome and Maastricht actually form the constitutional legal basis of the EU. Given the absence of a European Constitution, the powers of the institutions, the decision-making process, the division of powers and the rights and duties of European citizens (especially the rights) are all contained in these two international treaties.

Also, because there are no codes of laws, the decisions of the Courts become extremely influential. Systems that are not codified confer considerable authority to the Courts of Justice, since these systems are usually much more susceptible of containing legal vacuums and unclear legal dispositions. In the case of England and the UK this gave rise to the system of Common Law where court’s decisions are binding, and in the case of the EU it created a very strong Court of Justice that has greatly shaped the European legal system by interpreting in a bold way the unclear and incomplete European treaties.

Finally, it has been said that although the EU does not have a constitution in name it has an unnamed constitution composed of International Treaties, European Laws and decisions of the ECJ. The same exact statement can and has been used to equally describe the British Legal system (that a British Constitution can be found in different sources such as International Treaties, Parliament Acts and decisions of the British courts). This statement is true to a great extent since we can expect to find the elements of most national constitutions in other legal sources in both the UK and the EU legal systems.

Summarising what has been said so far in this section, the UK and the EU share similarities such as being federations, having been created by international treaties and not having a codified system of laws and not having a constitution. Remarkably, both systems compensate for not having a constitution by a combination of international treaties, political laws and influential court decisions.

An even closer look from a comparative politics approach shows us that at least three successful democracies in the world, the UK, New Zealand and Israel, have managed to create and maintain an effective democratic polis without ever adopting a Constitution. On the other hand, historical dictatorships such as Nazi Germany, the USSR and Pinochet’s Chile, operated under a Constitution. These examples prove how political systems can be democratic and based on the rule of law without having the need to develop a Constitution, and how the mere existence of a Constitution does not guarantee the implementation of democracy or the rule of law. (Skoch, 2005)

My observations in this section lead me to judge that 1) A fully sovereign state can be created and maintained without possessing a Constitution; that 2) The mere existence of a Constitution does not guarantee the democratic or legalist character of any political structure; and that 3) A State can develop a political structure characterized by Democratic institutions and the rule of law without having to develop a formal Constitution.


III. European Constitutionalism, the Constitutionalization of the EU and a New Model of Sovereignty for Europe

The evolution of the EU as a legal-political construction has motivated academics to develop concepts such as that of European Constitutionalism. Arguably the core of the concept of European Constitutionalism is that, although the EU does not have a constitution, the successful implementation of the principles of Supremacy and Direct Effect of EC Law led to the constitutionalization of the European Treaties. (Armstrong, 1998) It is important to refer to this particular aspect of the theoretical debate on the nature of the European legal system, since it is intimately connected with the idea of a “de facto” European Constitution. I have previously argued that such a notion should be discarded, but I have not made a reference to the possibility that one particular European Treaty could be considered to be a Constitution to some extent. With the recent ratification of the Lisbon Treaty, it would be tempting to consider that particular treaty to be the philosopher stone of the European legal system and therefore grant it a quasi-constitutional status. This however, would be a mistake. The Lisbon Treaty does not constitute a legal framework by its own, like any constitutional document should. The Lisbon Treaty has been designed as an amending treaty, and has three main functions: 1) it modifies the Treaty of Rome and the Treaty of Maastricht; 2) it has made the European Charter of Fundamental Rights a legally binding document; and 3) it systemizes the European system of Treaties since it establishes a Legal-Political basis composed of the three documents previously mentioned. After discarding the Lisbon Treaty as an amending treaty rather than a constitutive one, we should however consider the three most important European treaties as serious candidates for consideration as Constitutional documents. But unfortunately none of the three documents can be considered by itself as a legal basis for the EU, since only the three together can fully perform that function. Hence, none of these three documents can be considered, on its own, a constitutional document. There is, nevertheless, another possibility. We could consider that a de facto European Constitution would be the combination of the three treaties. Thus, the European Constitution would not be a unitary document, but a document composed of three different parts. Furthermore, that three-folded European Constitution is protected and interpreted by the ECJ, which often performs functions that would usually be performed by Constitutional Courts of Justice. Although this last thesis has some considerable weight, if we stay faithful to the conception that a Constitution must be one document, we should still have to deny that the EU has a Constitution of some kind, although the combination of the Treaty of Rome, the Treaty of Maastricht and the Charter of Fundamental Rights now constitute a solid legal foundation for the European Polis.

There is a considerable difference between actually having a Constitution and having a constitutional framework that performs most of its functions. The attempt to ratify a European Constitution and its subsequent rejection by the European people have illustrated this perfectly. Consider the question “why are Europeans willing to accept a de facto constitutional arrangement (like the present one), but are not willing to ratify a fully fledged European Constitution?" It is important to understand that for the ratification of the European Constitution the direct approval of the European people, often summoned in a referendum, was asked for. On the other hand, the current legal constitutional framework has been developed through mechanisms that are not directly dependent on popular participation, namely the ECJ, the European Council, the European Parliament and the European Commission. If the peoples of Europe had decided to give their approval to a European Constitution, a new European society, founded on a common political consciousness rooted on the will of the people, would have been created. Furthermore, the symbolic power of a fully fledged Constitution, to this moment a prerogative of sovereign nations, would certainly illustrate a commitment of Europeans with the European integration process. Therefore, an actual Constitutionalization of Europe (the ratification of a European Constitution) would have an incredible importance, not necessarily because of its legal implications, but because of its legitimacy and symbolic features). The failure of the European Constitutional project, on the other hand has raised some significant obstacles to the European Integration Process. As Richard Whitman eloquently wrote in his essay “No and after-options for Europe”, “public dissatisfaction with Europe, expressed through the voting down of an agreement forged by member-state governments, indicates that there is a disjuncture between the views of citizens and those of their elite as to the benefits of continuous and deepening collaboration within the framework of an ongoing European Integration process”. (Whitman, 2005)

But even in spite of the rejection of the EU Constitution, the process of European Integration continues to show signs of progress, particularly the ratification of the Lisbon Treaty at the end of the last year. As a Political Structure, the EU is in continuous evolution, and it is no longer clear if it is an International Organization, a Federation or both at the same time. As an organization the EU presents a number of very peculiar characteristics that makes it increasingly unique. The model of legal integration that it has been pursuing is something new in the history of mankind and it might change the history of political institutions forever. The process of legal integration of the European Polis is an incredible and unlikely event, and is categorized by a crescent shift of power in Europe, from the Nations towards the EU. The role of the ECJ as a transforming agent has been paramount, since the introduction of the principles of Direct Effect and Supremacy of European law has been instrumental to create a new legal hierarchy in Europe, where European laws have precedence over national laws. This kind of structure is characteristic of Federations, where federal laws take precedence over regional laws, as can be observed in the German and American cases. However, as Weiler pointed out in his essay “A Constitution for Europe? Some Hard Choices”, this hierarchy of norms “is not rooted in a hierarchy of normative authority or in a hierarchy of real power.” As Weiler explains, the European case is atypical because “European Federalism is constructed with a top-to-bottom hierarchy of norms, but with a bottom-to-top hierarchy of authority and real power”. (Weiler, 2002)

If national Constitutions, governments, parliaments and courts of justice are subjected to the higher authority of EU Law can we still consider European nations to be fully sovereign? I believe we cannot. We have reached a stage where the Westphalian system of sovereign nations cannot be further upheld. A new kind of International Law, namely modern EU law, has eliminated the absolute form of sovereignty that European nations possessed in the past. The legal structure of the European Communities has started to change ever since the ECJ declared that “the Community constitutes a new legal order of International Law for the benefit of which the States have limited their sovereign right, albeit within limited fields”. (Weiler, 2002, p. 572) The transcendental issue of European Constitutionalism is not if the EU has a constitution or not, but rather if EU law can override national laws and constitutions, and EU law has, as the ECJ’s jurisprudence testifies, already acquired that power. Therefore, the model of sovereignty of EU member states has evolved and adopted a new shape, “in which authority and policy-making influence are shared across multiple levels of government - subnational, national and supranational” (Marks, Hooghe and Blank, 1996, p. 342) Under this new model, sovereignty is shared by different levels of government, beginning in regional levels, passing through the national level and finally reaching international levels. This model applies to virtually every dimension of European governance, including the legal hierarchy of the European Polis, the European decision-making process and even the direction of the process of European integration. Despite the fact that the member-States retain the real power in most levels (taxing, coercion, popular legitimacy and popular allegiance), their commitment to obey to a non-coercive European higher authority, what Weiler has decided to call Constitutional Tolerance (Weiler,2002) is what has granted a formidable power to the EU supranational and international institutions. The willingness of the States to respect the authority of the EU institutions and laws has created a new kind of Political Structure that is based not on coercive power but rather on the respect for supranational institutions and norms.


Conclusion

In this essay I have argued that the notion of the EU having a constitution in all but name is incorrect, since the EU does not have a document that can properly be considered as such. I have defended the idea that a Constitution is a code of laws, usually the most fundamental laws of the State, and that the EU does not possess such a document. Although the Lisbon Treaty has, de facto, introduced many of the measures that the rejected EU Constitution was aiming at, a set of International Treaties do not and cannot replace a constitution.

Like Paul Craig has claimed in his essay “Constitutions, Constitutionalism and the European Union”, although the EU possesses some characteristics of a Constitution, “it does not however possess a constitutional document that is identifiable as such containing these features. There is no document that treats the constitutional attributes in a manner separate from the many other norms contained within the treaties. Nor is there any such document that draws together the Constitutional doctrine developed by the European Court of Justice.” (Craig, 2001) Therefore a strict answer to the question “does the EU have a Constitution in all but name?” is no. In spite of this, I have argued that by a combination of Treaties, Jurisprudence and Laws it gathers enough elements to have a well developed constitutional law. I have compared the European case with the British case, and I have come to the conclusion that the UK and the EU share many political and legal features. The most important is that the EU, like the UK, has a system of law that is not codified, but has nevertheless a complete legal system if we combine all its legal sources. In other words, the EU does not have a Constitution, but it doesn’t really need one, just like the UK. In the case of the EU a Constitution would nevertheless represent a major breakthrough, since it would be a symbolic step towards a greater integration of Europe. Although a European Constitution would essentially be a symbolic step, since the EU has a legal system that gathers most of the elements of any national constitution, this is a step that Europeans are reluctant to take. However, even in spite of the failure of adopting a Constitution, the European legal system has managed to develop into an integrated European system of government and laws that presents numerous Constitutional features and follows a constitutional logic. This new model of governance and law has greatly undermined if not toppled the Westphalian order of sovereign nations in Europe.


Bibliography

Cases:

Costa v. Enel.

Defrenne v. Sabena.

Factortame.

Frontini v. Ministero delle Finanze.

van gend en loos.


International Treaties:

1707. Treaty of Union

1957. Treaty on the Functioning of the European Union.

1992. Treaty on European Union.

1997. Treaty of Amsterdam.

2000. European Charter of Fundamental Rights

2001. Treaty of Nice.

2007. Treaty of Lisbon.


Academic Articles:

ARMSTRONG, K. 1998. Legal Integration: Theorizing the Legal Dimension of European Integration. Journal of Common Market Studies, 36, 156-173.

CRAIG, P. 2001. Constitutions, Constitutionalism and the European Union. European Law Journal, 7, 125-150.

MARKS, G., HOOGHE, L., K. BLANK 1996. European Integration from the 1980's: State-Centric versus Multi-level governance. Journal of Common Market Studies, 34, 345-78.

RAZ, J. 1998. On the Authority and Interpretation of Constitutions: Some Preliminaries. In: ALEXANDER, L. (ed.) Constitutionalism. Cambridge University Press.

SKACH, C. 2005. We the peoples? Constitutionalizing the European Union. Journal of Common Market Studies, 43, 149-70.

WEILER, J. 2002. A Constitution for Europe? Some Hard Choices. Journal of Common Market Studies, 40, 563-80.

WHITMAN, R. 2005. No and after-options for Europe. International Affairs, 81, 673-87.

Punishment or Rehabilitation?

on Friday 4 June 2010

Should the main purpose of prison be to punish or to rehabilitate the offender?

In modern societies, prisons are more important than they have ever been throughout history. In almost every country in the western world, prison sentences have become a synonym of punishment, while other types of punishment have been progressively abandoned. However, is prison as punishment ever justified? And to what end? And should prisons aim at the sole punishment of offenders, or should they aim instead at reforming the prisoner? I will commence by analysing the motifs that can justify sending people to prison, thus taking their freedom away. Secondly I will discuss two theories of criminal justice which conceive prison sentences as a way to punish offenders. Finally, I will consider the view of those who believe that the primary aim of prisons should instead be the rehabilitation of prisoners. I shall conclude by giving my personal opinion on what role prisons should perform in modern societies.

How can we justify sending people to prison? What gives the State the right to take people’s freedom away? Let us begin by imagining a society that does not punish people who offend other people. Actions such as killing, raping or stealing would not be met with any resistance from the State. People would be forced to live in a situation where they would have to defend themselves, without being able to expect any help coming from the State. In other words, they would have to guarantee their own safety against possible offenders. In this situation, offenders would likely organise themselves in gangs, in order to prey on defenceless victims with enhanced efficiency. This would convince people to unite in groups in order to defend themselves from the gangs, thus creating a situation of perpetual civil war. The situation here described bears great resemblance to the State of Nature described by Thomas Hobbes in his work “The Leviathan”. Hobbes argued that in such a State of Nature people would live under constant danger and fear, and life “would be solitary, poor, nasty, brutish and short”. (Hobbes, 1660, chapter XIII) In such a state no cooperation between individuals could possibly be achieved because people would live under constant fear of each other. In order to avoid civil war and prompt individuals to cooperate it is thus necessary to provide the State with coercive means, so that it can punish individuals who offend others. Therefore, the justification of the institution of punishment is that if the State was not allowed to punish individuals when they committed crimes, it would otherwise be impossible to prevent people from systematically offending other people. Consequently, the only way to establish order in a society is to create laws that punish individuals when they offend other individuals.

This justification of punishment directs us to towards what might be called the deterrence point of view in regard to crime and punishment. According to this view, the only way to prevent individuals from offending other individuals is to let them know that if they resort to crime, they will be caught and they will be punished accordingly. The only way to effectively stop them from committing crimes is to convince them that the consequences of committing a crime are far greater than the possible gains they could achieve by committing the crime.

From a deterrence point of view, imprisonment is not substantially different than any other kinds of punishment. The important thing is that the punishment is always an undesirable consequence which is designed to deter criminals, may that be a prison sentence, a death penalty or a fine.

It is my opinion that the deterrence point of view is by far the strongest justification of punishment and also that deterring criminals is the most important function of any system of criminal law. The foundations of any peaceful society can be found in its system of criminal law, particularly in its ability to deter people from committing crimes. However, it would be a mistake to underestimate the appeal of the retributivist view on punishment. In fact, one of the oldest know legal codes, the Sumerian, was based on the well-known rule of “an eye for an eye, a tooth for a tooth”. While deterrent theories are consequentialist because they justify punishment on the basis of the desirability of its consequences, retributivism conceives the punishment of a person as an end in itself, and is therefore considered to be a deontological theory of punishment. (Matravers, 2000)

Consequentialist and Deontological theories are the two main theories of punishment. They differ substantially, and they seek to justify punishment in very different ways. As a result, the two theories also conceive substantially different system of application of the institution of punishment. As we have seen, consequentialism will justify punishing on the basis of the results that arise from the punishment of criminals. As a consequence, punishment is seen as a deterrent for crime. Retributivism, on the other hand, will justify punishment by claiming that there is a universal moral obligation to punish people who commit evil acts. Consequently, punishment is not regarded as a way to stop crime, but rather as a moral obligation. (Ten, 1991)

I consider that unlike the deterrent position, it is not so easy to justify a retributionist position, because it is not based on practical reasons, but rather on controversial philosophical considerations. Justifying imprisonment or any other kinds of punishment from a retributionist perspective is not an easy task because any justification has to rely on a universal notion of justice, according to which there is a universal need to repay evil with evil. However, is there any real proof that such a thing exists? Is there any proof that a universal justice exists, by which we should punish every offence with a proportional punishment?

And even if such a thing existed, why should only the State have the authority to apply that punishment? Why not any individual, considering that justice is a universal concept that applies to us all and not to the State in particular? Who or what gave the State the exclusive authority to punish evil people? In fact, the concept that a criminal must be punished according to what he has done has no stronger arguments supporting it than the personal feelings of those who defend this view. In that sense, retribution is not very different from revenge. Both are based on the notion that someone that commits an act of evil must receive in exchange a punishment that matches the evil act which he committed. The only real difference between revenge and retribution is that the first is taken by the interested party and the second is imparted by an impartial court of justice. Normally this is considered to be a very important difference, and those who think that way tend to believe that revenge is wrong and retribution is right. Personally, although I understand the difference between both, I cannot understand how that difference between them makes revenge wrong and retribution right. After all, both aim at the same thing, to pay evil with evil. I believe that a justification of punishment, based on the concept of universal justice cannot be sustained. No State in the world can claim to be the representative of a universal justice, since such a concept is only an invention of men, and even if it existed, its representation would descend on every individual and not only on the State in particular.

Furthermore, if we decide to adopt a retributivist view, imprisonment must be regarded as an undesirable consequence, the same way as in the deterrence position. However, proportionality plays a key role in retributivist systems, since punishments are supposed to be proportional to the crimes committed. So, if we want to adopt a pure retributivist view, any imprisonment sentence would be as bad as the crime it is a punishment for. This constitutes a problem, since retributivists find themselves in a position where they have to quantify the evilness of the crimes committed, and try to match it in the number of years of imprisonment and the living conditions in prisons. Obviously, such a task is extremely hard, if not impossible.

In the last century, a concurrent general theory of criminal justice has gained considerable popularity. This view replaces the institution of punishment by the implementation of programs which aim at the rehabilitation of offenders. The rehabilitation point of view is extremely different from both the retributionist and the deterrence perspectives. One of the most significant differences is that from a rehabilitationist perspective a prison sentence is not seen as an undesirable consequence, but rather a way to reform the criminal. As a result, a rehabilitationist system will look very different from criminal systems which are based on the deterrence of crime or on the retribution of offences.

In a rehabilitationist criminal system, sentences are designed with the rehabilitation of criminals in mind. Thus, sentences such as the death penalty, corporal punishments and fines are excluded and replaced by other forms of punishment, especially prison sentences. But even the conception of prison is substantially different for punishment-driven theories and rehabilitation-driven theories. Punishment-driven theories view prisons as a way to punish offenders, to make them suffer. On the other hand, rehabilitationists regard prisons as a place where criminals can be converted into law-abiding citizens.

But is it even possible to successfully rehabilitate someone? And if it is, how do we transform a criminal into a law-abiding citizen?

What seems rather clear is that, thus far, no country in the world has successfully developed a successful rehabilitationist criminal system. In fact, in most countries, prisons work almost as “criminal workshops” where spending time in prison is likely to make someone much more dangerous to society than he was before going to prison. It seems clear that, in order for rehabilitation to work, a different approach to the penitentiary system would be required. Although, in theory, it should be possible to rehabilitate criminals, a whole penitentiary system should be designed with that specific purpose in mind in order for it to work. The current model of prisons will never be able to provide the rehabilitation of criminals, since it is primarily designed to punish criminals, and not to reform them.

The challenge for rehabilitationism is to create a system that can successfully transform thieves, murderers, thugs and rapists into peaceful citizens. But even disposing of unlimited resources, would that be possible at all? And even if it was possible, would it be desirable to adopt rehabilitation as the general aim of an entire system of criminal law? After all, the choice to pursue the rehabilitation of criminals would represent a dramatic shift from the customary punishment-based systems of criminal justice. It is worth quoting H.L. A. Hart on this topic:

“Reform can only have a place within a system of punishment as an exploitation of the opportunities presented by the conviction or compulsory detention of offenders. It is not an alternative General Justifying Aim of the practice of punishment but something the pursuit of which within a system of punishment qualifies or displaces altogether recourse to principles of justice or proportion in determining the amount of punishment. This is where both Reform and individualized punishment have run counter to the customary morality of punishment.” (Hart, 1968, p.26)

Hart thus highlights a certain incompatibility of punishment and reform, and particularly the contradictory nature of retributivism and rehabilitationism. Hence, even if it was possible to rehabilitate offenders in some cases, to rely on treatment to decide the sentences of offenders inevitably leads to unjust sentences from a retributivist perspective. (von Hirsch, 1992)

However there are others and arguably much more powerful reasons why a penal system based on reform instead of punishment is not a viable option. Specifically, the lack of power of deterrence is a crucial weaknesses of any system based on reform. If people knew they would not be punished if they committed a crime, wouldn’t that encourage possible offenders and thus precipitate society into chaos? The necessity to avoid a constant state of anarchy is precisely what makes the existence of a criminal law system vital for any society. Yet, if a criminal system is not able to deter possible criminals from acting, would it serve society in a sufficient way? The answer to that question is, I believe, no. As Hart pointed out (1968), reform can only be executed after the crime is committed, and this means that its use is restricted to the prevention of crime by compulsive criminals. Allow me to cite Hart once more:

“Society is divisible at any moment into two classes (i) those who have actually broken a given law and (ii) those who have not yet broken it but may. To take Reform as the dominant objective would be to forgo the hope of influencing the second and – in relation to the more serious offences – numerically much greater class. We should thus subordinate the prevention of first offences to the prevention of recidivism.” (Hart, 1968, p.27)

Even if we unwisely decided to ignore the aforementioned flaw of reform-oriented theories of criminal justice, there is still another reason why a theory of that type could not be successfully implemented. The implementation of a system of criminal justice destined at the rehabilitation of criminals rather than their punishment would simply be too costly. The resources to maintain such a system are unavailable to most, if not all, states in the world. This might not be a weighty objection on the theoretical domain, but in the real world, the degree to which a system may actually be implemented using the available resources, is as important as the moral validity of any theory. In this context, it is a great disadvantage that systems directed at the rehabilitation of criminals are hopelessly impractical.

Finally, there are a number of cases where the rehabilitation of criminals is impossible because of the very nature of the crime or the criminal. It is possible to argue, with greater or less success that rehabilitation measures can be applied to many criminals. However, there are some particular cases where rehabilitation is condemned to fail or simply does not make sense at all. For instance, how do you rehabilitate a murderer? After all, there are numerous motivations that can lead someone to commit a murder, and each case is different from the next. In many cases the murderer is not even, in normal circumstances, a danger to society and doesn’t necessarily need to be rehabilitated. In other cases, like in the cases of serial killers or chronic murderers, it is very unlikely that any kind of rehabilitation program will be enough to prevent them from killing more people in the future. A similar argument could be used for rapists. Many rapists are citizens who are not usually considered as a threat to society, but who commit rape once under particular circumstances. Others are serial rapists who probably could not be transformed into law-abiding citizens even after several years of rehabilitation, and in any case it would be too risky to return them to society without any restraints.

Some very interesting conclusions can be taken from the previous analysis. Rehabilitationism is an interesting point of view, and has some positive aspects. But its lack of deterrent power constitutes its most serious flaw. It is also important to remember that any serious program of rehabilitation requires a considerable amount of resources, substantially more elevated than the resources needed to maintain a retributionist or deterrent system of criminal law.

Should the main purpose of prison be to punish or to rehabilitate the offender? If we choose to say that prisons should be a form of punishment, then we would be adopting a position based on deterrence or retribution. If we answered that the main objective of prisons should be the rehabilitation of prisoners that would distinguish us as rehabilitationists.

I have previously argued that rehabilitationism has some advantages, but that it is not acceptable as a general system of criminal law. It lacks a vital quality, deterrent power, which ultimately makes it an unsustainable model. Nevertheless, in some cases, adopting measures directed at the rehabilitation of criminals can actually be positive. In some cases, to punish someone would ultimately do more bad than good, and in those cases rehabilitation could work as a feasible alternative. However, as a dominant model for penitentiary systems in modern societies, rehabilitationism is inadequate.

So we are left the remaining alternative: punishment. The ultimate justification for taking someone’s freedom varies from retributionists to those who believe that the principal aim of criminal laws is deterrence. Retributionists base their justification of punishment on the concept of universal justice. I have argued that this position is not sustainable, since there are no objective arguments that can sustain this position. On the other hand, a theory of crime and punishment based on the necessity to deter against crime provides a much more compelling and solid justification of punishment, regardless of the form of punishment chosen. Since prisons are the standard form of punishment in most if not all western countries, privation of freedom by the State can be justified on the basis of the absolute necessity to use punishment as a deterrent against criminal actions.


Bibliography:

HART, H. L. A. 1968. Punishment and Responsability, Oxford, Clarendon Press.

HIRSCH, A. V. 1992. Should Penal Rehabilitationism be Revived? Criminal Justice Ethics, 11.

HOBBES, T. 1660. The Leviathan.

MATRAVERS, M. 2000. Justice and Punishment: The Rationale of Coercion, Oxford; New York, Oxford University Press.

TEN, C. L. 1991. Crime and Punishment. In: SINGER, P. (ed.) A Companion to Ethics. Oxford; Malden: Blackwell.

An Assessment of Robert Nozick's Entitlement Theory

on Tuesday 25 May 2010

An Assessment of Robert Nozick’s Entitlement Theory

“The minimal state is the most extensive state that can be justified. Any state more extensive violates people’s rights.” (Robert Nozick)

Introduction

Robert Nozick was one of the most influential political philosophers of the 20th century. In 1974, he published the book “Anarchy, State and Utopia”, which would eventually become a modern classic of Political Philosophy. In “Anarchy, State and Utopia”, Nozick developed a political theory which he named “Entitlement Theory”. He argued that the minimal state is the most extensive state that can be justified, and that any state more extensive violates people’s rights. (1974, p. 149) By minimal state he meant a State that is limited to the provision of security to its citizens and the enforcement of contracts.

The aim of this essay is to determine to what extent Nozick’s attack on distributive justice can be deemed as an efficient one. The first part of this essay will be dedicated to a more detailed exposition of Nozick’s theory. The second part is a discussion of the strengths and weaknesses of his arguments. In the conclusion, a verdict is given on whether Nozick is or is not successful in his attempt to prove that redistribution is unjustifiable.


Exposition

Nozick’s entitlement theory is based on the following three principles:

1. A person who acquires a holding in accordance with the principle of justice in acquisition is entitled to that holding.
2. A person who acquires a holding in accordance with the principle of justice in transfer, from someone else entitled to the holding, is entitled to the holding.
3. No one is entitled to a holding except by repeated applications of 1 and 2.
(1974,p.151)

According to the entitlement theory, people should only possess what they are actually entitled to according to these principles. Nozick doesn’t provide a principle of justice in original acquisition and neither does he provide a principle of justice in transfer. Instead, he resorts to Locke’s theory of property.

He distinguishes between historical and time-slice principles of distributive justice. The entitlement theory is based on historical principles, since historical principles of distributive justice confer to different people what they deserve, taking into account their past actions. On the other hand, end-result principles do not take historical events into consideration. Utilitarian theories are examples of time-slice principles of distributive justice. The core difference between end-result principles and historical principles of justice is that, “in contrast to end-result principles of justice, historical principles of justice hold that past circumstances or actions of people can create differential entitlements or differential deserts to things”.(1974, p. 155)

Nozick also distinguishes between patterned and non-patterned theories of distributive justice. (1974, pp. 155-164) A patterned theory of distributive justice is one that uses a pattern as a reference for how it distributes wealth, such as “to each according to his merit” or “to each according to his needs”. The Entitlement Theory, on the other hand, is not patterned. There is no single criterion that determines the distribution of wealth under the entitlement theory. The criterion is no other than the entitlement to possess something according to the three key principles of distributive justice. What this entails is that the State does not have any power of redistribution, since the distribution must be historical, autonomous and free. Nozick argues that redistributionist states upset the freedom of people to do what they wish with their property, hence they are morally unjust. Any kind of redistribution violates people’s freedoms, or in other words, patterns upset liberty. Nozick’s thesis is that patterned principles of distributive justices do not allow individuals to choose what to do with the holdings they are entitled to. (1974, p.160) In order to illustrate this claim he uses the following example:

“Suppose a distribution favored by one of these non-entitlement conceptions is realized (A patterned theory of justice). Let us suppose it is your favourite one and let us call this distribution D1; perhaps everyone has an equal share, perhaps shares vary in accordance with some dimension you treasure. Now suppose that Wilt Chamberlain is greatly in demand by basketball teams, being a great gate attraction. (Also suppose contracts run only for a year, with players being free agents.) He signs the following sort of contract with a team: In each home game, twenty-five cents from the price of each ticket of admission goes to him. (We ignore the question of whether he is “gouging” the owners, letting them look out for themselves.) The season starts, and people cheerfully attend his team’s games; they buy their tickets, each time dropping a separate twenty-five cents of their admission price into a special box with Chamberlain’s name on it. They are excited about seeing him play; it is worth the total admission price to them. Let us suppose that in one season one million persons attend his home games, and Wilt Chamberlain winds up with $250,000, a much larger sum than anyone else has. Is he entitled to this income? Is this new distribution D2, unjust? If so, why? There is no question about whether each of the people was entitled to the control over the resources they held in D1; because that was the distribution (your favourite) that (for the purposes of argument) we assumed was acceptable. Each of these persons chose to give twenty-five cents of their money to Chamberlain. They could have spent it on going to the movies, or on candy bars, or on copies of Dissent magazine, or of Monthly Review. But they all, at least one million of them, converged on giving it to Wilt Chamberlain in exchange for watching him play basketball. If D1 was a just distribution, and people voluntarily moved it to D2, transferring parts of their shares they were given under D1 (what was it for if not to do something with?), isn’t D2 also just? If the people were entitled to dispose of the resources to which they were entitled (under D1), didn’t this include their being entitled to give it to, or exchange it with, Wilt Chamberlain?” (1974, pp 160-161)

Nozick also claims that redistribution is equivalent to forced labour. He defends such a claim in the following manner:

“Taxation of earnings from labor is on a par with forced labor. Some persons find this claim obviously true: taking the earnings of n hours labor is like taking n hours from the person; it is like forcing the person to work n hours for another’s purpose. Others find the claim absurd. But even these, if they object to forced labor, would oppose forcing unemployed hippies to work for the benefit of the needy. But a system that takes five hours’ wages in taxes does not seem to them like one that forces someone to work five hours, since it offers the person forced a wider range of choices in activities than does taxation in kind with the particular labor specified. (But we can imagine a gradation of systems of forced labor, from one that specifies a particular activity, to one that gives a choice among two activities, to …; and so on up.)” (1974, p. 169)

It follows from the entitlement theory that the only state that can be justified is one that does not perform any kind of redistributionist functions. We will see, in the next section, if such a claim can be successfully defended.


Critique

Although Nozick raises some interesting points, I feel compelled to criticize some of the elements of his theory.

1) Perhaps the most significant shortcoming of the entitlement theory is the fact that it is a construction without any foundations. By this I mean that, although the theory is based on three key principles, it does not, in fact, provide any content for those principles. Nozick puts forward the claim that, in order to deserve something, a person must be entitled to it according to the principle of justice in acquisition, the principle of justice in transfer, or the principle of rectification. However, he does not tell us what these principles actually consist of. Consequently, his theory lacks much of the value it could have had if it had been more complete. As it is, it has very little, if any, practical value.

Instead of providing an original principle of justice in acquisition, Nozick refers us to Locke’s theory of property. By doing so, he inherits all of the weaknesses of the Lockean theory of property. This is particularly important since, if the principle of theory in acquisition is flawed, the entire entitlement theory collapses, because this principle constitutes the foundation of all kinds of entitlement to holdings.

In turn, Nozick completely ignores the principle of justice in transfer. How can we know when it is just to transfer holdings from one person to another? The entitlement theory provides no answer to that question, other than suggesting that people are free to transmit their holdings to others if they wish to do so.

Finally, the only principle sufficiently explained, the rectification principle, relies on the other two in order to acquire any meaning, so if the other two principles are void so is the rectification principle.

Overall, the entitlement theory as it has been put forward by Robert Nozick feels incomplete, like a law which has a defined structure but does not have the actual legal dispositions inside it to give it real meaning.

2) A second problem with Nozick’s theory arises from the claim that taxation violates people’s freedom. Such a claim creates some difficulties.
The first problem is that although the claim might be true sometimes, in some cases it is not. Taxation violates a person’s freedom because it is an imposition that goes against one’s personal will. But taxation is only forceful if it is done against the person’s consent. If, on the other hand, the person consents to the terms of the taxation then his freedom is not being violated. Now consider the notion of a contract of citizenship. By this I am referring to the arrangement by which a person voluntarily agrees to become a citizen of a state. Citizenship implies, for the neo-citizen, the acceptance of certain obligations to the state. The reason why the neo-citizen agrees to oblige derives from the benefits of citizenship, that is, the rights he will gain by being a citizen of that State. The citizenship contract is therefore a rational agreement by which the citizen accepts to perform certain duties in exchange for the commodities that the State provides. Amongst these duties is, often, if not always, the duty of paying some taxes in order to benefit from the services that the State provides.
However, the argument of the contract of citizenship cannot be applied to all citizens, for there are at least two ways of acquiring the citizenship of a country. The first one is by voluntary acquisition, hence a contract of citizenship. The second is by inheritance. A person who inherits a citizenship is someone who is given, without his consent, the status of citizenship. While in the first case the decision to acquire citizenship is voluntary, in the second case it is imposed. Someone who is born in the USA generally does not have the choice not to be an American citizen. He is an American citizen not because he decided to be one, but because he inherited that condition. A critic might claim that the person could decide to renounce to the American citizenship when he is old enough. However, this is not a real option. He cannot renounce his American citizenship because he would have no citizenship at all if he did. Where would he go? Where would he live? How would he make a living? For someone who is born in a country in which/where citizenship is inherited it is not a matter of choice but a fruit of circumstance that the individual is not responsible for. Whereas in the first case, citizenship is a matter of choice, in the second case it is not. Hence, the claim that taxation violates people’s rights cannot be sustained in the cases where citizenship is acquired via contract, but it can still be sustained in the situations where citizenship is inherited.
I have admitted that, in the cases where citizenship is inherited taxation indeed violates peoples’ freedom. However, this claim does not suggest that the violation of people’s freedom for the purpose of taxation is never justified. In fact, the very notion of political community implies that, sometimes, violations of people’s freedoms are necessary in order to achieve the greater good. This last sentence can be interpreted in a myriad of ways, from the utilitarian views that put the well-being of the community ahead of the rights of the individual, to the socialist theories that deemphasize the importance of private property, to liberals who sanctify property rights and civil liberties. However, all of these views share the assumption that some compromises must be made in order to make the existence of the State viable. Nozick’s mistake is to assume that because an action violates someone’s freedom, that action is not justified. This view, libertarian as it is, cannot coexist with any vision of a political community. The violations of people’s freedom, the use of coercion, and the punishment of individuals are all undesirable actions that are asked for by any State precisely because they are necessary in order to maintain any form of the State. The only alternative to this is a condition of anarchy, which is indeed closely associated to libertarian views. Nozick, nevertheless, rejects anarchism in order to embrace a different kind of political theory, one that accepts the existence of the State, but advocates the cause of total freedom. Such a view is nevertheless an impossibility in itself.
The contradictory nature of Nozick’s position is revealed in yet another matter. Nozick says that all redistributionist policies are illegitimate, since they violate the entitlements of persons to the holdings they possess. From this it follows that the State must not be allowed to perform any kind of redistributive measures. Hence Nozick constructs the notion of a minimal State, whose functions are limited to the protection against force and the enforcement of contracts, arguing that this is the only kind of State that can be justified. However, aren’t the provisions of security and the enforcement of contracts redistributionist activities to some extent? And why should we consider the provision of a necessity such as security legitimate, and consider other necessities such as education or healthcare illegitimate? Why is it legitimate to tax people in order to pay soldiers, policemen and judges, but it is not legitimate to tax people in order to raise the money to pay the salaries of school teachers and doctors? Nozick would probably say that whereas education and healthcare are private goods, security is a public good. This makes sense on economic terms, but considering that Nozick claims that it is illegitimate for the State to do anything that violates people’s freedom, then it would not be justified to tax people for any reason at all, as long as they do not want to be, no matter if the money is going to be destined to pay for private or public goods. Should we not consider that the state is violating the freedom of pacifists when it taxes them in order to pay for the salaries of soldiers and to buy new weapons? On the other hand, isn’t it a valid claim that not only is investing in the army, the police and the courts in the interest of the entire population, but investing in public roads, bridges, tunnels and gardens, or even in a good public education system is also in the general interest of the people? In the modern world can anyone truthfully reject the claim that a good education system is as important as a powerful army in order to achieve national prosperity? And if this is true, why would the enforcement of contracts and the provision of security be more justified than the creation of a good public system of roads or even a good educational infrastructure? Certainly, the criteria of public interest cannot be defended after considering these arguments.

3) Nozick could choose to reply to the last objection by saying that the prerogatives of the minimal state are inherited from the historical process of formation of the State, as he describes it in “Anarchy, State, and Utopia”. However, this would not be a sufficient response, since it would raise two new difficulties. First, in order to vindicate his claim it would be necessary to prove beyond all doubt that his conception of the formation of the State corresponds to the truth. Second, even if his account of the formation of the State was true, this would still not entail that the minimal State is justified simply because it happens naturally. If this were correct, then the redistributive state would also have to be justified on the claim that it happens naturally since almost every, if not all states in the World are in fact redistributive States, and not minimal States (using Nozick’s terminology). In the first part of his book, Nozick tries to prove that we would fall into a minimal state even if we did not want to. However, history showed us that we also end up falling into a redistributive state even if we don’t have that intention. It is no coincidence that no state in the world is a minimal state (using Nozick’s terminology), since the transition from the minimal to the redistributive state is a natural political evolution that can be observed all over the world and throughout the entire history of man. Finally, natural evolution does not necessarily mean legitimacy. Therefore, the fact that the minimal state is a natural evolution from the state of nature could not in any case provide legitimacy to Nozick’s minimal State.


Conclusion

In this essay I have tried to outline Nozick’s arguments against the idea of redistributive justice and to establish if they could be successfully defended or not. My conclusion is that Nozick’s position is flawed. I have argued that there are a number of problems with Nozick’s theory which cannot be overcome. A significant flaw on the construction of the Entitlement Theory is its lack of content. Although Nozick creates a framework for the theory, he “forgets” to insert the content of two of its three principles. Instead, he uses Locke’s theory of property which does not clarify what the principle of justice in transfer should be, while providing a controversial solution for the issue of the principle of justice in acquisition. As a result, the Entitlement Theory is incomplete. However, Nozick’s “original sin” is to claim that a violation of people’s rights cannot be justified. This claim is the source of the many difficulties of Nozick’s position which have been discussed in this essay. Nozick argues that the violation of people’s freedom cannot be justified and that, therefore, redistribution is illegitimate, but by doing this he sets himself a trap. How can you justify any form of taxation if taxation is a violation of people’s freedom and violating people’s freedom cannot be justified? Nozick tries to justify this by arguing in favor of a minimal state, however his arguments are not even sufficient to justify the minimal state itself or even to sufficiently distinguish the basis of the legitimacy of the minimal state from any other kind of State. Nozick’s attempt to demonstrate that “the most extensive state that can be justified is the minimal state” is interesting, but his argumentation is ultimately inefficient, and hence so is his attack on the idea of social justice.


Bibliography

NOZICK, R. 1974. Anarchy, State and Utopia, Maldon (USA); Oxford (UK); Carlton (Australia) Blackwell.