نشریه حقوق بشر
پیاپی 8 (پاییر و زمستان 1388)

Without doubt, Plato’s Republic is one of the most influential works in the history of philosophy, specially, in philosophy of politics. Although we find all branches of philosophical studies –from ontology and epistemology to psychology and education—discussed in this work, “justice” is central issue in it. On the other hand, of the kinds of governments discussed by Plato in 8th book of Republic, democracy is introduced as one the bad ones. For him, democracy, evolved from oligarchy, is not only a result of war and discontent, but also turns finally to its opposite, tyranny, through a wrong management of liberty and equality. Plato’s opposition to democracy –indeed only to a certain kind of it– shows that there is no necessary correlation between justice and peace on the one hand and democracy on the other hand. In this paper, having sated Plato’s view on justice, peace and democracy we will show what he regards as pre-conditions to reach justice and peace.

Considered as a fundamental virtue in the classical political thought, “friendship” even outshined the other important virtues like “justice”. However, the emergence of modernity and the consequent epistemological rupture caused to the prevalence of other concepts as “security” and “peace” over “friendship”. Thus, humans, as the wolves of each other, forgot about classical virtues including “friendship”. However, the contemporary criticism of modern thought shows the necessity of revival and reinterpretation of classical political concepts. Meanwhile, returning to the importance of “friendship” in the classical thought, Jürgen Habermas syncretizes “friendship” and “peace”, believing that with making “solidarity” central, those two concepts can be realized simultaneously in the society. Thus, “solidarity” is the source of legitimate norm establishing in the modern society.

It is important to prevent bloodshed and war to the extent that it is proper to pay maximum attention to prevention of conflict in comparison with trying to extinguish the flames of war. Although trying to achieve reconciliation between conflict parties is in itself important, it is less important than prevention of conflict. Since the followers of any religion or sect, regard themselves right and others wrong and on the other hand there is some thing seen in many religions or sects concerning the killing of other religions or sects’ followers, these two may cause religious or doctrinal motivated- or otherwise but with doctrinal or religious color- conflict and war between the followers of religions or sects. Islam has taken preventive measures to avoid many conflicts and bloodshed between Muslims with the followers of other religions. Compared with other religions in this regard it will be clear that how much Islam seeks peaceful and safe environment.

This paper attempts to explain the relationship between the concepts of democracy, justice and peace in political thought. Popper's critical and liberalist approach toward democracy impelled us to utilize this twentiescentury's political philosopher's view in explaining democracy, justice and peace. Popper's critical view in the field of philosophy of science has shown its reflection in social context. Criticizing the intellectual foundations of violence, dictatorship and authoritarianism, Popper considers the democracy based on open society as a proper ground for promoting justice and peace. On the other hand, Popper's view on peace and justice and, at a higher level, democracy, is very close to that of the international organizations engaged in promoting human rights. Therefore, Popper's critical rationalism offers an appropriate framework for explaining the relationship between democracy, justice, and peace.

Peaceful life is one of the first wants of human being which are always threatened with war, civil, regional and global conflict, organized crimes, terrorism, etc. Terrorism development generally marks unfavorable environments, social- class inequality, poverty and violence of human rights. Therefore, terrorism is regarded as a new global challenge in the 3rd millennium aiming at human societies. The activities of terrorists not only do not lead to obtaining their rights or political demands but also while diminishing the bases of global peace; they will challenge human rights. Trying to deal with the relationship between religion and terrorism, this research will investigate the effect of subversive and terrorist activities on human rights and will consider the establishment of the ground for peace geography in conflict environments. It seems that, in general, the environments of terrorism development and growth are backward and underdeveloped in terms of politics, economics and culture due to internal problems or external interference, where religious extremists go toward sectarian violence providing the emergence of religious terrorism. Therefore, human rights will always face the danger of violence and damage.