Suchergebnisse

Today the competition among states to promote their international legal policy is intensifying and there is evident need for convincing interpretation of the core notions provided in the UN Charter and other universal treaties, yet not defined in these instruments. In light of this political and legal background, the present article explores the international law scope of the terms "nation" and "people" and whether all states are considered as "nations" under the terms of the UN Charter. The authors also investigate the concept of "mankind" from the standpoint of the law of treaties concluding that such a concept is not legally identical to the term "international community of states".

Intro -- Contents -- Introduction from the Editor -- Acknowledgment -- Translators' Note -- Foreword -- The "National Question" and Socialism -- Chapter 1 -- What Is a Society? -- I -- II -- Chapter 2 -- Is There Mankind and in What Form Does It Exist? -- Chapter 3 -- Nation and Society - Concrete and Abstract Concepts -- Chapter 4 -- Society, Nation and State -- Chapter 5 -- People, Nation and State -- Chapter 6 -- Nation -- Chapter 7 -- Homeland -- Chapter 8 -- International Law and Mankind -- Chapter 9 -- Socialism, Nation and Mankind -- Chapter 10 -- The Right of a Nation -- I -- II -- III -- IV -- V -- VI -- VII -- Chapter 11 -- The Dignity and Priority of a Nation -- Chapter 12 -- "Mankind's Fund," Possible Future -- Chapter 13 -- Theories of Nation -- Chapter 14 -- The Georgian Nation -- Chapter 15 -- Conclusion: The Ideal and the Practice -- Index -- Blank Page.

The author analyzes the Chinese idea of "Community of common destiny for mankind" using examples of international, regional and bilateral meetings. The idea was proposed as the national concept by the CCP General Secretary Xi Jinping and since then has been spreading worldwide and used by the Chinese government on different international occasions, which gradually leads to the adoption of this idea by many countries of the world. The idea corresponds with the foreign policy doctrine of China and helps to maintain the image of the country as a responsible peace-loving power, striving to build a new fair world system.

The concept of nation by Mikhako Tsereteli is important for several reasons: 1) Anarchists represented extreme left-wing of Georgian society and political sphere. Certain anarchistic ideas as a form of socialist doctrines have begun to exist in Georgia since the 1860s. Mikhako Tsereteli belonged to the group of anarchists, who always considered the concept of nation as prime and prioritized in spite of ideological views. Mikhako Tsereteli was a clear and rare example of how a Georgian thinker preferred to deal with a national problem existing in Georgia rather than his political ideology; 2) Mikhako Tsereteli's opinion about the concept of nation is extremely important, because he is the author of the first sociological research in Georgia – "Nation and Mankind" (1910), in which the author tries to analyze the categories of nation and mankind and it finally leads us to the fact, that Mikhako Tsereteli denies the phenomenon of man and admits original nature of the phenomenon of nation; 3) It is worth noting, that Mikhako Tsereteli was greatly influenced by his contemporary European thinkers, especially sociologists. While formulating the concept of nation, he scrutinizes the theories of nation existing in Europe and forms his own concept of nation on account of criticizing or partially agreeing with the different thinkers' viewpoints such as Salomon Reinach, Ernest Nys, Pasquale Stanislao Mancini, Johann Kaspar Bluntschli, Ernest Renan, de Greef, René Worms, Tard, Otto Bauer, Rudolf Springer. There is no doubt, that Mikhako Tsereteli studied the European theories of nation and created "Nation and Mankind" based on them, which doubles the interest towards the author.

AbstractThis study applies a Chinese theoretical framework—relationality, as articulated by Qin Yaqing—to explain how Beijing creates and manipulates its relations with African partners to advance its "core interests" and leadership of the Global South. Relationality elucidates the "Community of Shared Future for Mankind"—an interlocking, multitiered network of Sinocentric relationships based on traditional Confucian conceptions of reciprocity. The pervasiveness of China's influence in Africa can be explained by its overlapping latticework of relationships involving thousands of African elites traversing all four levels—bilateral, subregional, regional and global. At each level, Chinese interlocutors use material support, inclusive rhetoric and host diplomacy to create and perpetuate so‐called "win–win" relationships with African partners. Because the "relational power" these dyads generate disproportionately strengthens the weaker side, China can elicit African compliance by reducing—or threatening to reduce—its shared economic and political resources.