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    Justice Among Nations
    Justice Among Nations
    Justice Among Nations
    Ebook54 pages48 minutes

    Justice Among Nations

    By Horace G. Alexander

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    About this ebook

    Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. We are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
    LanguageEnglish
    PublisherRead Books Ltd.
    Release dateApr 26, 2013
    ISBN9781444659948
    Justice Among Nations

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      Book preview

      Justice Among Nations - Horace G. Alexander

      JUSTICE AMONG NATIONS

      THE thesis of my lecture is this: Much of the evil we suffer in the world to-day arises from a false conception of the nature of justice. I want to consider, then, what justice really is; what is its value for us in the modern world; and, especially, how it can be applied to our international problems.

      I. THE IDEA OF JUSTICE

      Justice would seem to be one of those terms that are applicable only in a state of society in which men are conscious of their social relationships, and give thought to them. It is, in fact, a concept of political philosophy and of political science, and it can hardly be said to exist outside these bounds. I do not propose, at any rate, to consider how universally or how variably the idea of justice may lurk in the minds of primitive peoples, but to confine myself to what we commonly regard as civilised society.

      The classic discussion of justice is in Plato’s Republic. There let us begin our modern discussion. At the beginning of the dialogue we are given a definition of justice that is attributed to Simonides: The restoration to each of what is due to him. Socrates finds this a fair definition, but much depends on the word due. Is it just to do good to good men and evil to bad men? Socrates thinks not, for the latter process will only make the bad men worse. He utterly rejects the view of the cynical Thrasymachus, that justice is a fine name given by the strong to their coercion of the weak; and, responding to the appeal of Glaucon and Adeimantus, he tries to show that the practice of justice, even when unrecognised, gives truer happiness than a mere reputation for justice. In attempting to prove this, Socrates comes back to the view that justice is to be found in a community where those best fitted to rule, those who understand best and care most for the good of the community, are entrusted with authority, where all other members of the community perform the functions for which they are best suited, and where all have their essential needs satisfied. Justice is established, in fact, in a harmonious community; and the most important element in such a community must be the philosophic rulers who, knowing that wisdom is more to be desired than honour or wealth, find their happiness in serving the community, without looking for any reward other than what they find in their work, but with the added hope of gratitude from men and the assurance of peace after death. Socrates, in effect, seems to put great emphasis on the active side of the original definition, and little on the passive. The important thing is that the rulers, or Guardians, should have the knowledge and will to serve the community, not that every member of the community should have the right to insist on being served. We shall not find justice by demanding what we conceive to be our due; but by devoting ourselves to restoring to others what is due to them.

      Turning from Greece to Judæa, we find that some of the Hebrew prophets had almost the same thought of justice. The word translated righteousness in the Old and New Testaments is, in the Greek text, the same word that is elsewhere commonly translated as justice. It is a word suggesting conformity to God’s law. Whereas Plato was thinking chiefly in terms of human society—a harmony of man with man—the prophets of Israel put first the thought of harmony between man and God. But they were in no sense otherworldly. Righteousness had a civic application, and the prophets were not afraid to make it. In general terms, we find the duty of man summed up in the great appeal: What doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God? The prophet does not say exactly what he means

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