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Naturalism & Normativity in Transnational Ages

Naturalism & Normativity in Transnational Ages . Lorenzo Zucca, King’s College London . The Santa Catarina. 1. Religious Wars . Deeper Religious Wars? . Philosophical Solutions. 1. Grotius ‘ Etiamsi Daremus […] non esse Deum’ 2. Dworkin ‘Religion without God’.

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Naturalism & Normativity in Transnational Ages

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  1. Naturalism & Normativity in Transnational Ages Lorenzo Zucca, King’s College London

  2. The Santa Catarina

  3. 1. Religious Wars

  4. Deeper Religious Wars?

  5. Philosophical Solutions • 1. Grotius ‘EtiamsiDaremus […] non esse Deum’ • 2. Dworkin ‘Religion without God’

  6. Normative Fundamentalism • 1. Independent and Autonomous Domains • 2. Internal Standards of Truth • 3. Faith • 4. Hope (in Dworkin’s case of value coherentism)

  7. Normativity as a Leap of Faith • What if you don’t have faith? • A stand-off? • What does faith say about international standards?

  8. Local Normativity • A second strange parallel: • 1. Grotius ‘Sociability as the Fountain of Right’ • 2. Dworkin’s ‘Associative Obligations’

  9. International Law’s Weak Normativity • Natural Law : IusCogens • Is Grotius the father of Positive International Law? • Dworkin’s posthumous conversion in “A New Philosophy of International Law.” • Hobbes and Nagel

  10. Naturalism instead • What if you don’t have faith then? • 1. Deus siveNatura => No Transcendental God • 2. Nature does not act on account of an end => No Teleology • 3. Nature is everywhere and always the same => No Anthropocentrism- No special domain of Normativity • FULL REJECTION OF Natural Law Tradition

  11. Natural Normativity? • All individuals have a natural right to strive to exist (i) and extend their control over the world (ii) • Hobbes thinks that we incur binding obligations when we make pledges under the appropriate conditions. • By contrast, Spinoza maintains that “the validity of an agreement rests on its utility, without which the agreement automatically becomes null and void” (TTP 16/182; cf. TP 2/12).

  12. The Contingency of the State • Spinoza, unlike Hobbes, places the burden of political stability on the sovereign rather than the subject (see Wernham 1958, 27)… • …when there is excessive vice or non-compliance, the blame must be “laid at the door of the commonwealth” (TP 5/3). • If a sovereign is to maintain its right, it must legislate wisely, so as not to incite insurrection

  13. The ‘Spirit of the laws’ • Montesquieu’s project is a Naturalist project • Human laws represent the necessary relations between ruled and rulers • To understand government is to understand the ‘physical’ and ‘moral causes’ constraining it

  14. National and International • The Empire, the Church, the City-state, the National State are all historical contingencies • The best political frames survive and thrive, the other perish • Transnational Law is part of this story

  15. The Persistence of the Theologico-Political Conflict • Theology versus Naturalism • Does not mean Religion vs Naturalism • For secular thinkers (Machiavelli/Spinoza), religion is a necessary source of piety and social stability • One has to take a side

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