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[p. 61]

Let us be under no misapprehension as to Kant's attitude to the problem of perpetual peace. It is an ideal. He states plainly that he so regards it[61] and that as such it is unattainable. But this is the essence of all ideals: they have not the less value in shaping the life and character of men and nations on that account. They are not ends to be realised but ideas according to which we must live, regulative principles. We cannot, says Kant, shape our life better than in acting as if such ideas of reason have objective validity and there be an immortal life in which man shall live according to the laws of reason, in peace with his neighbour and in freedom from the trammels of sense.

Hence we are concerned here, not with an end, but with the means by which we might best set about attaining it, if it were attainable. This is the subject matter of the Treatise on Perpetual Peace (1795), a less eloquent and less purely philosophical essay than that of 1784, but throughout more systematic and practical. We have to do, not with the favourite dream of philanthropists like St. Pierre and Rousseau, but with a statement of the conditions on the fulfilment of which the transition to a reign of peace and law depends.

[p. 62]The Conditions of the Realisation of the Kantian Ideal.

These means are of two kinds. In the first place, what evils must we set about removing? What are the negative conditions? And, secondly, what are the general positive conditions which will make the realisation of this idea possible and guarantee the permanence of an international peace once attained? These negative and positive conditions Kant calls Preliminary and Definitive Articles respectively, the whole essay being carefully thrown into the form of a treaty. The Preliminary Articles of a treaty for perpetual peace are based on the principle that anything that hinders or threatens the peaceful co-existence of nations must be abolished. These conditions have been classified by Kuno Fischer. Kant, he points out,[62] examines the principles of right governing the different sets of circumstances in which nations find themselves---namely, (a) while they are actually at war; (b) when the time comes to conclude a treaty of peace; (c) when they are living in a state of peace. The six Preliminary Articles fall naturally into these groups. War must not be conducted in such a manner as to increase national hatred and embitter a future[p. 63] peace. (Art. 6.)[63] The treaty which brings hostilities to an end must be concluded in an honest desire for peace. (Art. 1.)[64] Again a nation, when in a state of peace, must do nothing to threaten the political independence of another nation or endanger its existence, thereby giving the strongest of all motives for a fresh war. A nation may commit this injury in two ways: (1) indirectly, by causing danger to others through the growth of its standing army (Art. 3)[65]---always a menace to the state of peace---or by any unusual war preparations: and (2) through too great a supremacy of another kind, by amassing money, the most powerful of all weapons in warfare. The National Debt (Art. 4)[66] is another standing danger to the peaceful co-existence of nations. But, besides, we have the danger of actual attack. There is no right of intervention between nations. (Art. 5.)[67] Nor can states be inherited or conquered (Art. 2),[68] or in any way treated in a manner subversive of their independence and sovereignty as individuals. For a similar reason, armed troops cannot be hired and sold as things.

[p. 64]

These then are the negative conditions of peace.[69] There are, besides, three positive conditions:

[p. 65]

(a) The intercourse of nations is to be confined to a right of hospitality. (Art. 3.)[70] There is nothing new to us in this assertion of a right of way. The right to free means of international communication has in the last hundred years become a commonplace of law. And the change has been brought about, as Kant anticipated, not through an abstract respect for the idea of right, but through the pressure of purely commercial interests. Since Kant's time the nations of Europe have all been more or less transformed from agricultural to commercial states whose interests run mainly in the same direction, whose existence and development depend necessarily upon "conditions of universal hospitality." Commerce depends upon this freedom of international intercourse, and on commerce mainly depends our hope of peace.

(b) The first Definitive Article[71] requires that the constitution of every state should be republican. What Kant understands by this term is that, in the state, law should rule above force and that its[p. 66] constitution should be a representative one, guaranteeing public justice and based on the freedom and equality of its members and their mutual dependence on a common legislature. Kant's demand is independent of the form of the government. A constitutional monarchy like that of Prussia in the time of Frederick the Great, who regarded himself as the first servant of the state and ruled with the wisdom and forethought which the nation would have had the right to demand from such an one---such a monarchy is not in contradiction to the idea of a true republic. That the state should have a constitution in accordance with the principles of right is the essential point.[72] To make[p. 67] this possible, the law-giving power must lie with the representatives of the people: there must be a complete separation, such as Locke and Rousseau demand, between the legislature and executive. Otherwise we have despotism. Hence, while Kant admitted absolutism under certain conditions, he rejected democracy where, in his opinion, the mass of the people was despot.

An internal constitution, firmly established on the principles of right, would not only serve to kill the seeds of national hatred and diminish the likelihood of foreign war. It would do more: it would destroy sources of revolution and discontent within the state. Kant, like many writers on this subject, does not directly allude to civil war[73] and[p. 68] the means by which it may be prevented or abolished. Actually to achieve this would be impossible: it is beyond the power of either arbitration or disarmament. But in a representative government and the liberty of a people lie the greatest safeguards against internal discontent. Civil peace and international peace must to a certain extent go hand in hand.

We come now to the central idea of the treatise: (c) the law of nations must be based upon a federation of free states. (Art. 2.)[74] This must be regarded as the end to which mankind is advancing. The problem here is not out of many nations to make one. This would be perhaps the surest way to attain peace, but it is scarcely practicable, and, in certain forms, it is undesirable. Kant is inclined to approve of the separation of nations by language and religion, by historical and social tradition and physical boundaries: nature seems to condemn the idea of a universal monarchy.[75] The only footing[p. 69] on which a thorough-going, indubitable system of international law is in practice possible is that of the society of nations: not the world-republic[76] the Greeks dreamt of, but a federation of states. Such a union in the interests of perpetual peace between nations would be the "highest political good." The relation of the federated states to one another and to the whole would be fixed by cosmopolitan law: the link of self-interest which would bind them would again be the spirit of commerce.