Richard Falk
[50th Anniversary of Philosophical Society of Turkey, Ankara, Oct. 4, 2024]
A Preliminary Reflection on Orientation
It is an honor for me, not even a philosopher, to be a panelist on this program honoring Professor Kucuredi for her inspirational role in the development of the Turkish Society of Philosophy over its life of 50 years.
Listening to the presentations and the introduction of speakers have made me aware that this Society, unlike so much of contemporary philosophy whether of the language or postmodern variety, is devoted to understanding the global crises of our time and how they might be best resolved for the benefit of all humanity.
If ever during the history of the human species did we need the benefits of ‘deep thinking,’ which is the enduringly profound contribution of philosophy, is now so many of the world’s leaders and influencers are behaving mindlessly or malevolently, raising risks of provoking quasi-species or even extinction events. Never has the need for philosophical deep thinking been greater with attention to the time dimensions of urgency as well as with the space dimensions of complex and intensive interdependence. Of course, this is not to denigrate longer term thinking relating to peacemaking and peacebuilding as a contribution to transformative patters of behavior in political, economic, and cultural domains of human expression and ecological awareness, but it is alerting deep thinker to the emergency conditions that bind together the destinies of all peoples sharing life on planet earth.
I have chosen to focus my remarks on the theme of ‘global governance’ that has been at the core of my scholarly work ever since I was a bewildered graduate student, then fearful of a major war fought with nuclear weapons. My overriding concern is with the management of global security in the sense of war, genocide, and atrocity prevention, which explains their linkage here. I was less concerned with the management of routine interactions across and within national borders that brings order, stability, and benefits in many diverse areas of life, including health, travel, diplomacy, sports, culture, and countless others. It ranks high among the achievements of modernity, but it is not enough given the rate and nature of technological innovation.
I explored from the standpoints of international law, international relations, and cultural values two central issues: 1) a critique of global governance as a structure of international life; 2) were there viable alternative modes of global governance that were less war-prone, more justice-oriented, and less a product Western hegemonic ambitions and civilizational provincialism. In carrying forward this line of thought I often turned to Western philosophy for insight and wisdom and to Eastern philosophy for empathy, different groundings in social/political realities, and ethical values reflecting different civilizational traditions.
Sketching the Philosophical Roots of Global Governance
Existing structure and procedures of global governance have their normative and political deep roots in the framework set forth in the Peace of Westphalia back in 1648, but continuously evolved to adapt to changing conditions.
The essential feature of this Westphalian framework was the formal or juridical autonomy of territorial states sovereign within recognized international borders, a systemic condition of philosophical anarchy most influentially theorized by Thomas Hobbes in The Leviathan published in 1651. This vision was accepting of the abiding reality of war, which in Hobbes’ words pitted ‘all against all.’
Hedley Bull modernized Hobbes in his important book, The Anarchical Society: A Study of Order initially published in 1977. The originality of Bull’s adherence to state-centrism was his idea that anarchy could be combined within the overarching non-governmental normative reality of ‘society,’ which was the narrative he believed best described world history, and could not be changed for the better. Revealingly, the main societal premise of Bull’s worldview was the political, moral, and legal obligation of sovereign governments to show respect for the norm of non-intervention by refraining from forcible intervention in the internal affairs of foreign countries.
The realist element in Bull’s approach was expressed by his rejection of the pretensions of international law as ‘a higher law’ than national legal authority when it came to maintaining global security, establishing and upholding political order, and imposing criminal accountability on individuals. Bull illustrated his bold reluctance to submit power to law within international settings by his rejection of the Nuremberg precedent by which German political and military officials were held internationally accountable after World War II for their alleged criminality.
Bull believed, and experience has largely vindicated his skepticism, that such punitive treatment as imposed on the losers in World War II made a mockery of law by overriding the sovereignty of only the losers. This unwillingness of the victorious countries to submit their own behavior to any legal assessment meant that what was being called ‘law’ at Nuremberg is more properly regarded as a naked expression of power. At the same time Bull valued law for its functional roles in serving the mutual or reciprocal interests of states in political order internationally, but he believed it had no constructive role in relation to war/peace contexts other than shared humanitarian concerns such as the humane treatment of prisoners-of-war by adversaries.
In effect, the Nuremberg Judgment was more an exercise of state propaganda by the winners in World War II than their claim of an advance in criminal jurisprudence of international accountability. In effect, war was accepted as embedded in the anarchic structures and it was leading many liberal idealists to regard international life as governed by law rather than power. Such thinking was an anathema to a confirmed realist such as Bull who felt there no alternative to leaving global governance and global security to what the most influential international relations
agreed upon despite policy divergencies (Morgenthau, Kissinger, and Kennan).
Bull’s deconstruction of Nuremberg accountability claims have been reinforced by invoking criminal law to punish Saddam Hussein after the Iraq War of 2003 while foregoing any legal scrutiny of serious war crimes allegations directed at George W. Bush or Tony Blair. The furious refusal by the US to have any member of its armed forces investigated or arrested for international crimes by the International Criminal Court is a further indication that Bull’s skepticism continues to be validated by experience.
Also significant is the reality that these projections of global governance that originated in the West and served Western interests in overriding the sovereignty of non-Western national societies by disguising power grabs as criminal justice. At its peak this Western hegemony both had recourse to law to rationalize colonialism, sugarcoat in the process genocidal policies directed toward native populations, especially in the British breakaway colonies in North America, Australia, and New Zealand.
As world history unfolded the US Government insisted upon and achieved total impunity even in relation to the atomic bombings of Hiroshima and Nagasaki that were viewed as unlawful in more objective legal and cultural venues ever since such weaponry of mass destruction came into existence. We can only regret that these grants of impunity for the atomic attacks cleared the path to the Nuclear Age that might not have come to pass if Germany or Japan had resorted to such weaponry and yet went on to lose the war. Controversial combat tactics by the losers in war rarely become acceptable practices in future wars, but if by winners it becomes more tenuous to deny the validity of their future use.
Kant’s disruptive challenge to Hobbes and contemporary realists
An earlier partial philosophical break came to the fore in the aftermath of the French Revolution articulated in perhaps the most conceptually sophisticated manner by Immanuel Kant in his publication 230 years ago of a long essay given the title Perpetual Peace: A Philosophical Sketch. The basic Kantian insight was that the global spread of democratic republicanism, and accompanying human rights, could come to allow separate states to co-exist in a condition of harmony with respect to their national security, thereby indirectly achieving global security.
Kant sought to counter the structure of political realism that envisioned no alternative go ‘perpetual war’ with the revolutionary idea that war was not rooted in the human condition or even in the fragmented character of international society, but is an outgrowth of ideological tension, predatory economic impulses. Kant explored the possibility that the newly comforting belief that democracies would not wage war against each other. There were other related features in this Kantian hopeful view of international relations including a self-interested dynamic of state in mutual demilitarization.
It is arguable that this Kantian radical vision has never been tested historically because of the failure of democracy to spread to many important countries outside of the West, and with anti-democratic national governance remaining commonplace even in the West. The source of both world wars of the prior century were often accurately described as pitting the liberal democracies against first fascism and then totalitarian socialism, which can be conceived as a meeting place between Kant’s bonding expectations of democracies and their antagonism to anti-democratic forms, a kind of second-order fulfillment of Kant’s views on the relevance of internal state/society relations.
With the rise of civilizational consciousness conflict configurations are often portrayed by reference to diverse religious or ethnic identities, and their conflictual perspectives. Biden is the latest of Western leaders who sought to rally democracies against autocracies, as if he were a Kantian, although his designation of democracy was so broadened as to be normatively meaningless, malevolent, and mendacious by including Israel, Modi’s India, Saudi Arabia, and others. Such ideological opportunism undermines second-order Kantianism.
There remains a slender basis for the Kantian belief that ‘genuine’ democracies do not fight one another, and that if global political landscape came one day to consist only of genuine democracies, there would be, or at least might be, a prolonged period of world peace.
The Fleeting Promise of Governmental Solutions
From pre-Westphalian times contrary expectations envisioned an enhanced role for international law, entertaining political and ethical notions of overcoming Hobbesian anarchy by various ideas of institutional centralization expressive of various ideas of spontaneous or coerced unity of humanity, generating even governmental proposals for world government or geopolitical ambition to establish a global state. In other words, the pathway to a peaceful world led not through an anarchic structure but depends on overcoming political fragmentation by way of a deliberative process that credibly gives rise to a more centralized system of governance.
What now exists, epitomized by the design of the UN as an institutional (non-governmental) system in which all sovereign states are treated as equal in a formal diplomatic sense yet the five main prevailing states in World War II enjoy a right of veto in the Security Council, the only UN political organ with the authority to reach binding decisions. In effect, this has meant that global security is managed outside the UN by these powerful political actors who are granted the legal authority to evade the UN Charter while pursuing either peacekeeping or strategic interests.
In fact, this P5 managerial role produced during the 40 years of Cold War led to a precarious balance between the Soviet Union and the three NATO members of the SC led by the US with respect to major war. Since the Soviet collapse and the end of the Cold War this geopolitical P2 became behaviorally the P1, at least until Russia mounted a geopolitical challenge as an accompaniment to the Ukraine War and the Global South showed signs of promoting their own version of global governance with encouragement by China. The Ukraine War also highlighted the moral hypocrisy of the West by its denunciation of Russia while actively supporting Israel in openly carrying out genocide in Gaza. This posture also exhibited a betrayal of liberal values associated with respect for international law and human rights in this clash with strategic interests and cultural affinities.
After each of the world wars, idealists on the sidelines of world politics put forward views that advocated world government in the form of the enactment of a federalist constitutional framework providing global governance and the institutional management of global security.
These views never gained political traction against either the realist consensus that dominated foreign policy elites in the powerful countries of the world or by public advocacy on the part of engaged national citizenries. These ideas of centralized global governance continued to languish despite the advent of nuclear weapons, the climate crisis, and the wastefulness and menace of militarized global security in the nuclear age. The UN was framed to create a system of institutional centralization for functional activities while being forced to adapt to the geopolitical management of war prevention and global security. It should therefore come as no surprise that the UN has been minimally involved in the ongoing war in Ukraine and the genocidal assault in Gaza
The 2024 UN Summit of the Future with its call for virtuous behavior protective of long-term human wellbeing and ecological stability by UN members and along with the championing of inspiring policies directed at mitigating human suffering seems likely to experience the disappointing destiny of the UN Preamble to the Charter with its confident call to end the scourge of war and serve as a beacon of hope for a peaceful future. Satisfying words with a pacifying impact without obligatory matching deeds is similar to being presented a beautiful wine bottle that is empty of the coveted liquid within.
A Concluding Lament
We live in disillusioning times, where the appeals of 21st century pragmatic thinkers and critics, alive to real world challenges, are still dismissed as visionary, and are neither heard nor heeded in the corridors of power. These venues of power and wealth still remain mainly the preserve of ambitious men who continue to be bewitched by the benefits of short-term performances, while the profound challenges that haunt a human future facing increasingly urgent imperative consisting of long-term vision, commitment, empathy, ecological resilience, and spiritual wisdom. May it be so! And may philosophers add their variants of deep thinking in the process.
Challenging Nuclearism: The Nuclear Ban Treaty Assessed
14 JulOn 7 July 2017 122 countries at the UN voted to approve the text of a proposed international treaty entitled ‘Draft Treaty on the Prohibition of Nuclear Weapons.’ The treaty is formally open for signature in September, but it only become a binding legal instrument according to its own provisions 90 days after the 50th country deposits with the UN Secretary General its certification that the treaty has been ratified in accordance with their various constitutional processes.
In an important sense, it is incredible that it took 72 years after the attacks on Hiroshima and Nagasaki to reach this point of setting forth this unconditional prohibition of any use or threat of nuclear weapons [Article 1(e)] within the framework of a multilateral treaty negotiated under UN auspices. The core obligation of states that choose to become parties to the treaty is very sweeping. It prohibits any connection whatsoever with the weaponry by way of possession, deployment, testing, transfer, storage, and production [Article 1(a)].
The Nuclear Ban Treaty (NBT) is significant beyond the prohibition. It can and should be interpreted as a frontal rejection of the geopolitical approach to nuclearism, and its contention that the retention and development of nuclear weapons is a proven necessity given the way international society is organized. It is a healthy development that the NBT shows an impatience toward and a distrust of the elaborate geopolitical rationalizations of the nuclear status quo that have ignored the profound objections to nuclearism of many governments and the anti-nuclear views that have long dominated world public opinion. The old reassurances about being committed to nuclear disarmament as soon as an opportune moment arrives increasingly lack credibility as the nuclear weapons states, led by the United States, make huge investments in the modernization and further development of their nuclear arsenals.
Despite this sense of achievement, it must be admitted that there is a near fatal weakness, or at best, the gaping hole in this newly cast net of prohibition established via the NBT process. True, 122 governments lends weight to the claim that the international community, by a significant majority has signaled in an obligatory way a repudiation of nuclear weapons for any and all purposes, and formalized their prohibition of any action to the contrary. The enormous fly in this healing ointment arises from the refusal of any of the nine nuclear weapons states to join in the NBT process even to the legitimating extent of participating in the negotiating conference with the opportunity to express their objections and influence the outcome. As well, most of the chief allies of these states that are part of the global security network of states relying directly and indirectly on nuclear weaponry also boycotted the entire process. It is also discouraging to appreciate that several countries in the past that had lobbied against nuclear weapons with great passion such as India, Japan, and China were notably absent, and also opposed the prohibition. This posture of undisguised opposition to this UN sponsored undertaking to delegitimize nuclearism, while reflecting the views of a minority of governments, must be taken extremely seriously. It includes all five permanent members of the Security Council and such important international actors as Germany and Japan.
The NATO triangle of France, United Kingdom, and the United States, three of the five veto powers in the Security Council, angered by its inability to prevent the whole NBT venture, went to the extreme of issuing a Joint Statement of denunciation, the tone of which was disclosed by a defiant assertion removing any doubt as to the abiding commitment to a nuclearized world order: “We do not intend to sign, ratify or ever become party to it. Therefore, there will be no change in the legal obligations on our countries with respect to nuclear weapons.” The body of the statement contended that global security depended upon maintaining the nuclear status quo, as bolstered by the Nonproliferation Treaty of 1968 and by the claim that it was “the policy of nuclear deterrence, which has been essential to keeping the peace in Europe and North Asia for over 70 years.” It is relevant to take note of the geographic limits associated with the claimed peace-maintaining benefits of nuclear weaponry, which ignores the ugly reality that devastating warfare has raged throughout this period outside the feared mutual destruction of the heartlands of geopolitical rivals, a central shared forbearance by the two nuclear superpowers throughout the entire Cold War. During these decades of rivalry, the violent dimensions of geopolitical rivalry were effectively outsourced to the non-Western regions of the world during the Cold War, and subsequently, causing massive suffering and widespread devastation for many vulnerable peoples inhabiting the Global South. Such a conclusion suggests that even if we were to accept the claim on behalf on nuclear weapons as deserving of credit for avoiding a major war, specifically World War III, that ‘achievement’ was accomplished at the cost of millions, probably tens of millions, of civilian lives in non-Western societies. Beyond this, the achievement involved a colossally irresponsible gamble with the human future, and succeeded as much due to good luck as to the rationality attributed to deterrence theory and practice.
NBT itself does not itself challenge the Westphalian framework of state-centrism by setting forth a framework of global legality that is issued under the authority of ‘the international community’ or the UN as the authoritative representative of the peoples of the world. Its provisions are carefully formulated as imposing obligation only with respect to ‘State parties,’ that is, governments that have deposited the prescribed ratification and thereby become formal adherents of the treaty. Even Article 4, which hypothetically details how nuclear weapons states should divest themselves of all connections with the weaponry limits its claims to State parties, and offers no guidance whatsoever in the event of suspected or alleged non-compliance. Reliance is placed in Article 5 on a commitment to secure compliance by way of the procedures of ‘national implementation.’
The treaty does aspire to gain eventual universality through the adherence of all states over time, but in the interim the obligations imposed are of minimal substantive relevance beyond the agreement of the non-nuclear parties not to accept deployment or other connections with the weaponry. It is for another occasion, but I believe a strong case can be made under present customary international law, emerging global law, and abiding natural law that the prohibitions in the NBT are binding universally independent of whether a state chooses or not to become a party to the treaty.
Taking an unnecessary further step to reaffirm statism, and specifically, ‘national sovereignty’ as the foundation of world order, Article 17 gives parties to the NBT a right of withdrawal. All that state parties have to do is give notice, accompanied by a statement of ‘extraordinary circumstances’ that have ‘jeopardized the supreme interests of its country.’ The withdrawal will take effect twelve months after the notice and statement are submitted. There is no procedure in the treaty by which the contention of ‘extraordinary circumstances’ can be challenged as unreasonable or made in bad faith. It is an acknowledgement that even for these non-nuclear states, nothing in law or morality or human wellbeing takes precedence over the exercise of sovereign rights. Article 17 is not likely to be invoked in the foreseeable future. This provision reminds us of this strong residual unwillingness to supersede national interests by deference to global and human interests. The withdrawal option is also important because it confirms that national security continues to take precedence over international law, even with respect to genocidal weaponry of mass destruction. As such the obligation undertaken by parties to the NBT are reversible in ways that are not present in multilateral conventions outlawing genocide, apartheid, and torture.
Given these shortcomings, is it nevertheless reasonable for nuclear abolitionists to claim a major victory by virtue of tabling such a treaty? Considering that the nuclear weapons states and their allies have all rejected the process and even those within the circle of the intended legal prohibition reserve a right of withdrawal, the NBT is likely to be brushed aside by cynics as mere wishful thinking and by dedicated anti-nuclearists as more of an occasion for hemlock than champagne. The cleavage between the nuclear weapons states and the rest of the world has never been starker, and there are absent any signs on either side of the divide to make the slightest effort to find common ground, and there may be none. As of now, it is a standoff between two forms of asymmetry. The nuclear states enjoy a preponderance of hard power, while the anti-nuclear states have the upper hand when it comes to soft power, including solid roots in ‘substantive democracy,’ ‘global law,’ and ‘natural law.’
The hard power solution to nuclearism has essentially been reflexive, that is, relying on nuclearism as shaped by the leading nuclear weapons states. What this has meant in practice is some degree of self-restraint on the battlefield and crisis situations (there is a nuclear taboo without doubt, although it has never been seriously tested), and, above all, a delegitimizing one-sided implementation of the Nonproliferation Treaty regime. This one-sidedness manifests itself in two ways: (1) discriminatory administration of the underlying non-proliferation norm, most unreservedly in the case of Israel; as well, the excessive enforcement of the nonproliferation norm beyond the limits of either the NPT itself or the UN Charter, as with Iraq (2003), and currently by way of threats of military attack against North Korea and Iran. Any such uses of military force would be non-defensive and unlawful unless authorized by a Security Council resolution supported by all five permanent members, and at least four other states, which fortunately remains unlikely. [UN Charter, Article 27(3)] More likely is recourse to unilateral coercion led by the countries that issued the infamous joint declaration denouncing the NBT as was the case for the U.S. and the UK with regard to recourse to the war against Iraq, principally rationalized as a counter-proliferation undertaking, which turned out itself to be a rather crude pretext for mounting an aggressive war, showcasing ‘shock and awe’ tactics.
(2) The failure to respect the obligations imposed on the nuclear weapons states to negotiate in good faith an agreement to eliminate these weapons by verified and prudent means, and beyond this to seek agreement on general and complete disarmament. It should have been evident, almost 50 years after the NPT came into force in 1970 that nuclear weapons states have breached their material obligations under the treaty, which were validated by an Advisory Opinion of the International Court of Justice in 1996 that included a unanimous call for the implementation of these Article VI legal commitments. Drawing this conclusion from deeds as well as words, it is evident for all with eyes that want to see, that the nuclear weapons states as a group have opted for deterrence as a permanent security scheme and nonproliferation as its management mechanism.
One contribution of the NBT is convey to the world the crucial awareness of these 122 countries as reinforced by global public opinion that the deterrence/NPT approach to global peace and security is neither prudent nor legitimate nor a credible pathway leading over time to the end of nuclearism.
In its place, the NBT offers its own two-step approach—first, an unconditional stigmatizing of the use or threat of nuclear weapons to be followed by a negotiated process seeking nuclear disarmament. Although the NBT is silent about demilitarizing geopolitics and conventional disarmament, it is widely assumed that latter stages of denuclearization would not be implemented unless they involved these broader assaults on the war system. The NBT is also silent about the relevance of nuclear power capabilities, which inevitably entail a weapons option given widely available current technological knowhow. The relevance of nuclear energy technology would have to be addressed at some stage of nuclear disarmament.
Having suggested these major shortcomings of treaty coverage and orientation, can we, should we cast aside these limitations, and join in the celebrations and renewed hopes of civil society activists to rid the world of nuclear weapons? My esteemed friend and colleague, David Krieger, who has dedicated his life to keeping the flame of discontent about nuclear weapons burning and serves as the longtime and founding President of the Nuclear Age Peace Foundation, concludes his informed critique of the Joint Statement by NATO leaders, with this heartening thought: “Despite the resistance of the U.S., UK and France, the nuclear ban treaty marks the beginning of the end of the nuclear age.” [Krieger, “U.S., UK and France Denounce the Nuclear Ban Treaty”]. I am not at all sure about this, although Krieger’s statement leaves open the haunting uncertainty of how long it might take to move from this ‘beginning’ to the desired ‘end.’ Is it as self-styled ‘nuclear realists’ like to point out, no more than an ultimate goal, which is polite coding for the outright dismissal of nuclear disarmament as ‘utopian’ or ‘unattainable’?
We should realize that there have been many past ‘beginnings of the end’ since 1945 that have not led us any closer to the goal of the eliminating the scourge of nuclearism from the face of the earth. It is a long and somewhat arbitrary list, including the immediate horrified reactions of world leaders to the atomic bomb attacks at the end of World War II, and what these attacks suggested about the future of warfare; the massive anti-nuclear civil disobedience campaigns that briefly grabbed mass attention in several nuclear weapons states; tabled disarmament proposals by the United States and the Soviet Union in the 1960s; the UN General Assembly Resolution 1653 (XVI) that in 1961 declared threat or use of nuclear weapons to be unconditionally unlawful under the UN Charter and viewed any perpetrator as guilty of a crime against humanity; the Cuban Missile Crisis of 1962 that scared many into the momentary realization that it was not tolerable to coexist with nuclear weapons; the International Court of Justice majority opinion in 1996 responding to the General Assembly’s question about the legality of nuclear weapons that limited the possibility of legality of use to the narrow circumstance of responding to imminent threats to the survival of a sovereign state; the apparent proximity to an historic disarmament arrangements agreed to by Ronald Reagan and Mikhail Gorbachev at a summit meeting in Reykjavik, Iceland in 1986; the extraordinary opening provided by the ending of the Cold War and the collapse of the Soviet Union, which should have been the best possible ‘beginning of the end,’ and yet nothing happened; and finally, Barack Obama’s Prague speech is 2009 (echoing sentiments expressed less dramatically by Jimmy Carter in 1977, early in his presidency) in which he advocated to great acclaim dedicated efforts to achieve toward the elimination of nuclear weapons if not in his lifetime, at least as soon as possible; it was a good enough beginning for a Nobel Peace Prize, but then one more fizzle.
Each of these occasions briefly raised the hopes of humanity for a future freed from a threat of nuclear war, and its assured accompanying catastrophe, and yet there was few, if any, signs of progress from each of these beginnings greeted so hopefully toward the ending posited as a goal. Soon disillusionment, denial, and distraction overwhelmed the hopes raised by these earlier initiatives, with the atmosphere of hope in each instance replaced by an aura of nuclear complacency, typified by indifference and denial. It is important to acknowledge that the bureaucratic and ideological structures supporting nuclearism are extremely resilient, and have proved adept at outwaiting the flighty politics of periodic flurries of anti-nuclear activism.
And after a lapse of years, yet another new beginning is now being proclaimed. We need to summon and sustain greater energy than in the past if we are to avoid this fate of earlier new beginnings in relation to the NBT. Let this latest beginning start a process that moves steadily toward the end that has been affirmed. We know that the NBT would not itself have moved forward without civil society militancy and perseverance at every stage. The challenge now is to discern and then take the next steps, and not follow the precedents of the past that followed the celebration of a seeming promising beginning with a misplaced reliance on the powers that be to handle the situation, and act accordingly. In the past, the earlier beginnings were soon buried, acute concerns eventually resurfaced, and yet another new beginning was announced with fanfare while the earlier failed beginning were purged from collective memory.
Here, we can at least thank the infamous Joint Statement for sending a clear signal to civil society and the 122 governments voting their approval of the NBT text that if they are truly serious about ending nuclearism, they will have to carry on the fight, gathering further momentum, and seeking to reach a tipping point where these beginnings of the end gain enough traction to become a genuine political project, and not just another harmless daydream or well-intended empty gesture.
As of now the NBT is a treaty text that courteously mandates the end of nuclearism, but to convert this text into an effective regime of control will require the kind of deep commitments, sacrifices, movements, and struggles that eventually achieved the impossible, ending such entrenched evils as slavery, apartheid, and colonialism.
Tags: denuclearization, Iraq War, militarism, Nonprliferation Treaty, nonproiferation, Nuclear Ban Treaty, Nuclear disarmament, nuclear weapons, nuclearism