# Perpetual Peace/Second Section

Second Section which contains THE DEFINITIVE ARTICLES OF A PERPETUAL PEACE BETWEEN STATES.
A state of Peace among men who live side by side with each other, is not the natural state. The state of Nature is rather a state of War; for although it may not always present the outbreak of hostilities, it is nevertheless continually threatened with them. The state of Peace must, therefore, be established; for the mere cessation of hostilities furnishes no security against their recurrence, and where there is no guarantee of peace between neighbouring States—which can only be furnished under conditions that are regulated by Law—the one may treat the other, when proclamation is made to that effect, as an enemy.
I. First Definitive Article in the Conditions of Perpetual Peace. ‘The Civil Constitution in every State shall be Republican.’
A Republican Constitution is one that is founded, firstly, according to the principle of the Liberty of the Members of a Society, as Men; secondly, according to the principle of the Dependence of all its members on a single common Legislation, as Subjects; and, thirdly, according to the law of the Equality of its Members as Citizens. The Republican Constitution is, thus, the only one which arises out of the idea of the Original Compact upon which all the rightful legislation of a people is founded. As regards public Right, the republican principles, therefore, lie originally and essentially at the basis of the Civil Constitution in all its forms; and the only question for us now is as to whether it is also the only Constitution that can lead to a Perpetual Peace?
Now, in point of fact, the Republican Constitution, in addition to the purity of its origin as arising from the original source of the conception of Right, includes also the prospect of realising the desired object: Perpetual Peace among the nations. And the reason of this may be stated as follows.—According to the Republican Constitution, the consent of the citizens as members of the State is required to determine at any time the question, 'Whether there shall be war or not?' Hence, nothing is more natural than that they should be very loth to enter upon so undesirable an undertaking; for in decreeing it they would necessarily be resolving to bring upon themselves all the horrors of War. And, in their case, this implies such consequences as these: to have to fight in their own persons; to supply the costs of the war out of their own property; to have sorrowfully to repair the devastation which it leaves behind; and, as a crowning evil, to have to take upon themselves at the end a burden of debt which will go on embittering peace itself, and which it will be impossible ever to pay off on account of the constant threatening of further impending wars. On the other hand, in a Constitution where the Subject is not a voting member of the State, and which is, therefore, not Republican, the resolution to go to war is a matter of the smallest concern in the world. For, in this case, the Ruler, who, as such, is not a mere citizen but the Owner of the State, need not in the least suffer personally by war, nor has he to sacrifice his pleasures of the table or of the chase or his pleasant palaces, court-festivals and such like. He can, therefore, resolve for war from insignificant reasons, as if it were but a hunting expedition; and, as regards its propriety, he may leave the justification of it without concern to the diplomatic body, who are always too ready to give their services for that purpose.
The Republican Constitution is not to be confounded with the Democratic Constitution. But as this is commonly done, the following remarks must be made in order to guard against this confusion.—The various forms of the State (Civitas) may be divided either according to the difference of the Persons who hold the highest authority in the State, or according to the mode of the governing of the people through its supreme Head. The first is properly called the form of the Sovereignty in the State (forma imperii). There are only three forms of this kind possible, according as one only, or as some in connection with each other, or as all those constituting the Civil Society combined together may happen to possess the governing power; and thus we have either an Autocracy constituted by the power of a Monarch, or an Aristocracy constituted by the power of the Nobles, or a Democracy constituted by the power of the People. The second principle of division is taken from the form of the Government (forma regiminis); and viewing the Constitution as the act of the common or universal will by which a number of men become a People, it regards the mode in which the State, founding on the Constitution, makes use of its supreme power. In this connection the form of government is either republican or despotic. Republicanism regarded as the constitutive principle of a State is the political severance of the Executive Power of the Government from the Legislative Power. Despotism is in principle the irresponsible executive administration of the State by laws laid down and enacted by the same power that administers them; and consequently the Ruler so far exercises his own private will as if it were the public Will. Of the three forms of the State, a Democracy, in the proper sense of the word, is necessarily a despotism; because it establishes an Executive power in which All resolve about, and, it may be, also against, any One who is not in accord with it; and consequently the All who thus resolve are really not all; which is a contradiction of the Universal Will with itself and with liberty.
Every form of Government, in fact, which is not representative, is properly a spurious form of Government or not a form of Government at all; because the Lawgiver in one and the same person, may, at the same time, be the executive administrator of his own Will. And although the other two political constitutions—Autocracy and Aristocracy—are always so far defective in that they afford opportunity for such a mode of government, it is at least possible in their cases that a mode of government may be adopted in conformity with the spirit of a representative system. Thus Frederick the Great was wont to say of himself that he was 'merely the highest servant of the State.' But the Democratic Constitution, on the contrary, makes such a spirit impossible; because under it everyone wishes to be master. It may, therefore, be said that the fewer the number of the Rulers or personal Administrators of the power of the State, and the greater the representation embodied in them, so much the more does the political constitution harmonise with the possibility of Republicanism; and such a constitution may hope to raise itself, by gradual reforms, to the Republican Ideal.—On this account, it is more difficult to attain to this one perfect constitution according to the principles of Right in an Aristocracy than in a Monarchy, and in a Democracy it is impossible otherwise than by violent revolution. As regards the people, however, the mode of Government is incomparably more important than the form of the Constitution, although the degree of conformity in the Constitution to the end of government is also of much importance. But if the mode of Government is to conform to the idea of Right, it must embody the representative system. For in this system alone is a really republican mode of Government possible; and without it, let the Constitution be what it may, it will be despotic and violent. In none of the ancient so-called 'Republics,' was this known; and they necessarily became resolved in consequence, into an absolute form of despotism, which is always most bearable when the supreme power is concentrated in a single individual.
II. Second Definitive Article in the conditions of a Perpetual Peace. ‘The Right of Nations shall be founded on a Federation of Free States.’
Peoples or nations regarded as States, may be judged like individual men. Now men living in a state of Nature independent of external laws, by their very contiguity to each other, give occasion to mutual injury or lesion. Every people, for the sake of its own security, thus may and ought to demand from any other, that it shall enter along with it into a constitution, similar to the Civil Constitution, in which the Right of each shall be secured. This would give rise to an International Federation of the Peoples. This, however, would not have to take the form of a State made up of these Nations. For that would involve a contradiction, since every State, properly so called, contains the relation of a Superior as the lawgiver to an Inferior as the people subject to their laws. Many nations, however, in one State, would constitute only one nation, which is contradictory to the principle assumed, as we are here considering the Right of Nations in relation to each other, in so far as they constitute different States and are not to be fused into one.
The attachment of Savages to the lawless liberty of rather being engaged in incessant conflict with each other, than submitting to a legal constraint constituted by themselves, is well known. Hence their preference of wild freedom to rational liberty is looked upon by us with profound contempt, and characterised as barbarism, coarseness, and a brutal degradation of humanity. Thus it might be thought that civilised Nations, being each united into a State, would of necessity make all haste to advance as soon as possible out of any semblance to a condition that is so much condemned. Instead of this, however, we rather find that every State founds its Majesty on not being subject to any external legal coercion; and the glory of its Ruler or Head is made to consist in the fact that without his requiring to encounter any danger himself, many thousands stand ready to be sacrificed at his command for a cause which may be no concern of theirs. Thus the difference between the white savages of Europe and the red savages of America, consists mainly in this: that while some tribes of the latter have been entirely eaten up by their enemies, the former know how to make a better use of the vanquished than to eat them, by rather adding them to the number of their subjects, and thereby increasing the multitude of their instruments and means for still more extensive wars.
The depravity of human nature is exhibited without disguise in the unrestrained relations of the Nations to each other, whereas in the legalised state of Civil Society it is greatly veiled under the constraint of government. In view of it, we may well wonder that the word 'Right' has not yet been entirely banished from the policy of war as pedantic, and that no State has as yet ventured to declare itself publicly in favour of that doctrine. For Grotius, Puffendorf, Vattel and the others—miserable comforters all of them—are still always quoted cordially for the justification of an outbreak of war, although their philosophically or diplomatically composed codes has not, nor could have, the slightest legal force, since the States as such stand under no common legal constraint; and there is not an example of a State having been ever moved to desist from its purpose by arguments, although armed with testimonies of such important men.—Yet the homage which every State thus renders—at least in words—to the conception of Right still proves that there is to be found in man a higher and greater moral capacity; though it may slumber for a time; and it is evidently felt that this capacity will yet attain the mastery over the evil principle in him, the existence of which cannot be denied; and this gives a ground of hope to others. For the word 'Right' would otherwise never enter into the vocabulary of States desirous to go to war with each other, unless it were merely to make a jest of it, in the manner of the Gallic prince who declared that 'it is the prerogative of the strong to make the weak obey them.'
The means by which States prosecute their Rights at present can never be by a form of process—as if there were an external tribunal,—but can only be by War; but even the favourable issue of war in victory will not decide a matter of Right. A treaty of Peace may, indeed, put an end to a particular war, yet not to the general condition of war, in which a pretext can always be found for new hostilities. Nor can such a pretext under these circumstances be regarded as 'unjust;' for in that state of society, every nation is the judge of its own cause. At the same time, the position which, according to the Right of nature, holds of men in a lawless condition that 'they ought to advance out of that condition,' cannot according to the Right of Nations be directly applied to States; because as States they have already within themselves a legal Constitution and have thus out-grown the coercive Right of others to bring them under a wider legal constitution according to conceptions of Right. And yet Reason on the throne of the highest moral law-giving power, absolutely condemns War as a mode of Right, and, on the contrary, makes the state of Peace an immediate duty. But the state of Peace cannot be founded or secured without a compact of the Nations with each other. Hence there must be a compact of a special kind which may be called a Pacific Federation (foedus pacificum), and which would be distinguished from a mere treaty or Compact of Peace (pactum pacis) in that the latter merely puts an end to one war whereas the former would seek to put an end to all wars for ever. This Federation will not aim at the acquisition of any of the political powers of a State, but merely at the preservation and guarantee for itself, and likewise for the other confederated States, of the liberty that is proper to a State; and this would not require these States to subject themselves for this purpose—as is the case with men in the state of nature—to public laws and to coercion under them. The practicability and objective realisation of this idea of Federalism, inasmuch as it has to spread itself over all States and thereby lead to Perpetual Peace, may be easily shewn. For if happy circumstances bring it about that a powerful and enlightened people form themselves into a Republic—which by its very nature must be disposed in favour of Perpetual Peace—this will furnish a centre of federative union for other States to attach themselves to, and thus to secure the conditions of Liberty among all States, according to the idea of the Right of Nations. And such a Union would extend wider and wider, in the course of time, by the addition of further connections of this kind.
It is intelligible that a People should say: 'There shall be no war among us: for we will form ourselves into a State, and constitute of ourselves a supreme legislative, governing and judicial Power which will peacefully settle our differences.'—But if this State says: 'There shall be no war between me and other States, although I recognise no supreme legislative power which will secure me my Right and whose Right I will also secure;'—then there is no intelligible basis upon which any security for such Rights could be founded unless it were a surrogate of the union embodied in Civil Society. And this can be nothing but a free Federation of the States, which Reason must necessarily connect with the idea of the Right of Nations if there is anything further to be thought in connection with it.
The notion of a Right to go to war, cannot be properly conceived as an element in the Right of Nations. For it would be equivalent to a Right to determine what is just not by universal external laws limiting the freedom of every individual alike, but through one-sided maxims that operate by means of force. If such a Right be conceivable at all it would amount, in fact, to this: that in the case of men who are so disposed it is quite right for them to destroy and devour each other, and thus to find Perpetual Peace only in the wide grave which is to cover all the abomination of the deeds of violence and their authors!—For States viewed in relation to each other, there can be only one way, according to reason, of emerging from that lawless condition which contains nothing but occasions of war. Just as in the case of individual men, Reason would drive them to give up their savage lawless freedom, to accommodate themselves to public coercive laws, and thus to form an ever-growing State of Nations, such as would at last embrace all the Nations of the Earth. But as the Nations, according to their ideas of international Right, will not have such a positive rational system, and consequently reject in fact (in thesi) what is right in theory (in hypothesi), it cannot be realised in this pure form. Hence, instead of the positive idea of a Universal Republic—if all is not to be lost—we shall have as result only the negative surrogate of a Federation of the States averting war, subsisting in an external union, and always extending itself over the world. And thus the current of those inclinations and passions of men which are antagonistic to Right and productive of war, may be checked, although there will still be a danger of their breaking out betimes. For as Virgil puts it,—
          'Furor Impius intus fremit horridus ore cruento.'
III. Third Definitive Article in the conditions of a Perpetual Peace. ‘The Rights of men as Citizens of the world in a cosmo-political system, shall be restricted to conditions of universal Hospitality.’
In this as in the previous Articles, the question is not about a relation of Philanthropy, but one of Right. 'Hospitality' here indicates the Right of a stranger in consequence of his arrival on the soil of another country, not to be treated by its citizens as an enemy. As a stranger he may be turned away, if this can be done without involving his death; but so long as he conducts himself peacefully in the place where he may happen to be, he is not to be dealt with in a hostile way. The stranger may not lay claim to be entertained by right as a Guest,—for this would require a special friendly compact to make him for a certain time the member of a household,—he may only claim a Right of Resort or of visitation. All men are entitled to present themselves thus to society in virtue of their Right to the common possession of the surface of the earth, to no part of which anyone had originally more right than another; and upon which, from its being a globe, they cannot scatter themselves to infinite distances, but must at last bear to live side by side with each other.—Uninhabitable portions of this surface are formed by seas and deserts; these present barriers to the fellowship of men in society; but they are of such a nature that the ship or the camel, 'the ship of the desert,' makes it possible for men to approach each other over these unappropriated regions, and thus to turn the Right which the human species have in common to the surface of the earth, into a means for social intercourse. The inhospitality practised, for instance, on the Barbary coasts, of plundering ships in the neighbouring seas and making slaves of stranded mariners, or that of the sandy deserts, as practised by Arab Bedouins who regard their access to nomadic tribes as constituting a right to plunder them, is thus contrary to the Right of Nature. But this Right of Hospitality as vested in strangers arriving in another State, does not extend further than the conditions of the possibility of entering into social intercourse with the inhabitants of the country. In this way distant continents may enter into peaceful relations with each other. These may at last become publicly regulated by law, and thus the human race may be always brought nearer to a Cosmo-political Constitution.
If we compare the barbarian instances of inhospitality referred to with the inhuman behaviour of the civilised, and especially the commercial, States of our Continent, the injustice practised by them in their first contact with foreign lands and peoples, fills us even with horror, the mere visiting of such peoples being regarded by them as equivalent to a conquest. America, the Negro Lands, the Spice Islands, the Cape of Good Hope, etc., on being discovered, were treated as countries that belonged to nobody; for the Aboriginal inhabitants were reckoned as nothing. In the East Indies, under the pretext of intending merely to plant commercial settlements, the Europeans introduced foreign troops, and with them oppression of the Natives, instigation of the different States to widespread wars, famine, sedition, perfidy, and all the litany of evils that can oppress the human race.
China and Japan, having had experience of such guests, therefore, did wisely in limiting their intercourse. China only permitted access to her coasts but not entrance into the country. Japan restricted access to one European people, the Dutch, and they were even treated like prisoners by being excluded from social intercourse with the Natives. The worst (or, regarded from the standpoint of a moral judge, the best) of all this is that no satisfaction is derived from this violence, as all these commercial Societies are at present on the verge of ruin. The Sugar Islands—that seat of the cruellest and completest slavery—have thrown up no real profit, but have been only indirectly of account, and that in no praiseworthy relation. They have only furnished sailors for ships of war, and have thereby contributed to the carrying on of wars in Europe. And all this has been done by nations who make a great ado about their piety, and who, while drinking up iniquity like water, would have themselves regarded as the very elect of the orthodox Faith.
But the social relations between the various Peoples of the world, in narrower or wider circles, have now advanced everywhere so far that a violation of Right in one place of the earth, is felt all over it. Hence the idea of a Cosmo-political Right of the whole Human Race, is no phantastic or overstrained mode of representing Right, but is a necessary completion of the unwritten Code which carries national and international Right to a consummation in the Public Right of Mankind. Thus the whole system leads to the conclusion of a Perpetual Peace among the Nations. And it is only under the conditions now laid down that men may flatter themselves with the belief, that they are making a continual approach to its realisation.

## Notes

* ↑ The majesty of a people or nation is an erroneous and absurd expression.
* ↑ Thus a Bulgarian Prince when the Greek Emperor was desirous to bring his quarrel with him to an end by a duel, gave his answer by saying: ‘A smith who has tongs will not pluck the glowing iron out of the coals with his hands.’