International justice is about the principles of justice that set out what states may and must do in relation to other states and with respect to the people that inhabit them. Theories of international justice often assume that states are the most central agents for justice beyond the domestic realm. Even if the moral value of states is ultimately reducible to that of their inhabitants, states are the most central agents through which individuals act when it comes to international questions. Questions of international justice often involve one or more of the following justice concerns: distributive justice, rectificatory justice, and remedial justice. This is clearly seen in some of the most central topics of international justice, such as trade, climate change, colonialism, and war. International justice provides a framework for thinking about the rights and duties of states with respect to these topics. The principles that set out the rights and duties of states with respect to these issues sometimes come into conflict. This raises a question whether it is better to treat topics in isolation or whether an integrated approach is preferable. Moreover, there is a question about the extent to which states are permitted to give greater weight to its own interests. Finally, there are questions about the extent to which principles of international justice should be action guiding—that is, to what extent they should take into account the feasibility constraints that state leaders face when making decisions.
Fredrik Dybfest Hjorthen
Nationalism is a set of beliefs about the nation: its origins, nature, and value. For nationalists, we are particular social animals. On the one hand, our lives are structured by a profound sense of togetherness and similarity: We share languages and memories. On the other hand, our lives are characterized by deep divisions and differences: We draw borders and contest historical narratives. For nationalism, humanity is neither a single species-wide community nor an aggregation of individuals but divided into distinct and unique nations. At the heart of nationalism are claims about our identity and needs as social animals that form the basis of a series of normative claims. To answer the question “what should I do” or “how should I live,” one must first answer the questions “who am I” and “where do I belong.” Nationalism says that our membership in a nation takes precedence and ultimately must guide our choices and actions. In terms of guiding choice and action, nationalist thought proposes a specific form of partiality. Rather than treat the interests or claims of persons and groups impartially, the nationalist demands that one favors one’s own, either as a group or as individual persons. While nationalism does not claim to be the only form of partiality, it does claim to outrank all others: Loyalty or obligations to other groups or identities are subordinated to national loyalty. Together, these claims function as a political ideology. Nationalism identifies the nation as the central form of community and elevates it to the object of supreme loyalty. This fundamental concern for the nation and its flourishing can be fragmented into narrower aims or objectives: national autonomy, national identity, and national unity. Debate on nationalism tends to divide into two clusters, one descriptive and one normative, that only make partial contact. For historians and sociologists, the questions are explanatory: What is nationalism, what is a nation, how are they related, and when and how did they emerge? Philosophers and political theorists focus on the justification of nationalism or nationalist claims: Is national loyalty defensible, what are the limits of this loyalty, how do we rank our loyalties, and does nationalism conflict with human rights?