Carl Schmitt

Last updated
Carl Schmitt
Carl Schmitt.jpg
Born(1888-07-11)11 July 1888
Died7 April 1985(1985-04-07) (aged 96)
Alma mater University of Berlin (1907)
University of Munich (1908)
University of Strasbourg (Dr. jur., 1910; Dr. habil., 1916)
Era 20th-century philosophy
Region Western philosophy
School Continental philosophy
Institutions University of Greifswald (1921)
University of Bonn (1921)
Technische Universität München (1928)
University of Cologne (1933)
University of Berlin (1933–1945)
Main interests
Notable ideas
State of exception, the friend–enemy distinction, sovereignty as a "borderline concept", the legalitylegitimacy distinction

Carl Schmitt ( /ʃmɪt/ ; German: [ʃmɪt] ; 11 July 1888 – 7 April 1985) was a conservative [1] [2] German jurist, political theorist, and prominent member of the Nazi Party. Schmitt wrote extensively about the effective wielding of political power. His work has been a major influence on subsequent political theory, legal theory, continental philosophy and political theology, and remains both influential and controversial due to his close association and juridical-political allegiance with Nazism. Schmitt's work has attracted the attention of numerous philosophers and political theorists, including Giorgio Agamben, Hannah Arendt, Walter Benjamin, Susan Buck-Morss, Jacques Derrida, Jürgen Habermas, Waldemar Gurian, Jaime Guzmán, Reinhart Koselleck, Friedrich Hayek, [3] Chantal Mouffe, Antonio Negri, Leo Strauss, Adrian Vermeule, [4] and Slavoj Žižek among others.

Contents

Early years

Schmitt was born in Plettenberg, Westphalia, German Empire. His parents were Roman Catholics from the German Eifel region who had settled in Plettenberg. His father was a minor businessman. He studied law at Berlin, Munich and Strasbourg and took his graduation and state examinations in then-German Strasbourg during 1915. [5] His 1910 doctoral thesis was titled Über Schuld und Schuldarten (On Guilt and Types of Guilt). [6]

He volunteered for the army during 1916. [5] The same year, he earned his habilitation at Strasbourg with a thesis under the title Der Wert des Staates und die Bedeutung des Einzelnen (The Value of the State and the Significance of the Individual). He then taught at various business schools and universities, namely at the University of Greifswald (1921), the University of Bonn (1921), the Technische Universität München (1928), the University of Cologne (1933), and the University of Berlin (1933–1945).

During 1916, Schmitt married his first wife, Pavla [note 1] Dorotić, [7] a Serbian woman who pretended to be a countess. They were divorced, though an appeal to the Catholic Church for an annulment was rejected. During 1926 he married his second wife, Duška Todorović (1903–1950), also Serbian; they had one daughter, named Anima. Subsequently, Schmitt was excommunicated because his first marriage had not been annulled by the Church. [7] His daughter Anima Schmitt de Otero (1931–1983) was married, from 1957, to Alfonso Otero Valera (1925–2001), a Spanish law professor at the University of Santiago de Compostela and a member of the ruling Spanish Falange party under the Franco régime. She translated several works by her father into Spanish. Letters from Carl Schmitt to his son-in-law have also been published.

Beliefs

As a young man, Schmitt was "a devoted Catholic until his break with the church in the mid twenties." [8] From around the end of the First World War, he began to describe his Catholicism as "displaced" and "de-totalised". [9] Consequently, Gross argues that his work "cannot be reduced to Roman Catholic theology given a political turn. Rather, Schmitt should be understood as carrying an atheistic political-theological tradition to an extreme." [10] Schmitt met Mircea Eliade in Berlin during the summer of 1942 and spoke later of Eliade to his friend Ernst Jünger and of his interest to Eliade's works. [11]

"Preussen contra Reich"

Apart from his academic functions, in 1932, Schmitt was counsel for the Reich government in the case "Preussen contra Reich" ("Prussia v. Reich") in which the Social Democratic Party of Germany-controlled government of the state of Prussia disputed its dismissal by the right-wing Reich government of Franz von Papen. Papen was motivated to do so because Prussia, by far the largest state in Germany, served as a powerful base for the political left and provided it with institutional power, particularly in the form of the Prussian police. Schmitt, Carl Bilfinger and Erwin Jacobi represented the Reich [12] and one of the counsel for the Prussian government was Hermann Heller. The court ruled in October 1932 that the Prussian government had been suspended unlawfully but that the Reich had the right to install a commissar. [12] In German history, the struggle resulting in the de facto destruction of federalism in the Weimar republic is known as the " Preußenschlag ."

Nazi period

Schmitt remarked on 31 January 1933 that with Adolf Hitler's appointment, "one can say that 'Hegel died.'" [13] Richard Wolin observes:

it is Hegel qua philosopher of the "bureaucratic class" or Beamtenstaat that has been definitely surpassed with Hitler's triumph... this class of civil servants—which Hegel in the Rechtsphilosophie deems the "universal class"—represents an impermissible drag on the sovereignty of executive authority. For Schmitt... the very essence of the bureaucratic conduct of business is reverence for the norm, a standpoint that could not but exist in great tension with the doctrines of Carl Schmitt... Hegel had set an ignominious precedent by according this putative universal class a position of preeminence in his political thought, insofar as the primacy of the bureaucracy tends to diminish or supplant the prerogative of sovereign authority. [14]

"San Casciano", home of Carl Schmitt in Plettenberg-Pasel from 1971 until 1985 Wohnhaus 1971-1985.jpeg
"San Casciano", home of Carl Schmitt in Plettenberg-Pasel from 1971 until 1985

After the Nazis forced through the passage of the Enabling Act of 1933, which changed the Weimar Constitution to allow the "present government" to rule by decree, bypassing both the President, Paul von Hindenburg, and the Reichstag, Alfred Hugenberg, the leader of the German National People's Party which was one of the Nazis' partners in the coalition government, but was being squeezed out of existence hoped to slow down the Nazi takeover of the country by threatening to quit his ministry position in the Cabinet. Hugenberg reasoned that by doing so, the government would thereby be changed, and the Enabling Act would no longer apply, as the "present government" that had been would no longer exist. It was a legal opinion by Carl Schmitt which prevented this political maneuver from succeeding. Schmitt, well known as a constitutional theorist, declared that "present government" did not refer to the specific make-up of the Cabinet when the Act was passed, but to the "completely different kind of government" that is, different from the democracy of the Weimar Republic which the Hitler cabinet had brought into existence. [15]

Schmitt joined the Nazi Party on 1 May 1933. [16] Within days, Schmitt supported the party to the burning of books by Jewish authors, rejoicing in the burning of "un-German" and "anti-German" material, and calling for a much more extensive purge, to include works by authors influenced by Jewish ideas. [17] In July he was appointed State Councillor for Prussia by Hermann Göring and in November he became the president of the "Union of National-Socialist Jurists". He also replaced Hermann Heller as a professor at the University of Berlin, [18] a position he would hold until the end of World War II. He presented his theories as an ideological foundation of the Nazi dictatorship, and a justification of the Führer state concerning legal philosophy, particularly through the concept of auctoritas .

In June 1934, Schmitt was appointed editor-in-chief of the Nazi newspaper for lawyers, the Deutsche Juristen-Zeitung ("German Jurists' Journal"). [19] In July he published in it "The Leader Protects the Law (Der Führer schützt das Recht)", a justification of the political murders of the Night of the Long Knives with the authority of Hitler as the "highest form of administrative justice (höchste Form administrativer Justiz)". [20] Schmitt presented himself as a radical anti-semite and also was the chairman of a law teachers' convention in Berlin during October 1936, [21] where he demanded that German law be cleansed of the "Jewish spirit (jüdischem Geist)", going so far as to demand that all publications by Jewish scientists should henceforth be marked with a small symbol.

Tombstone of Carl Schmitt, Catholic cemetery, Plettenberg-Eiringhausen Grabstein Carl Schmitts.jpeg
Tombstone of Carl Schmitt, Catholic cemetery, Plettenberg-Eiringhausen

Nevertheless, in December 1936, the Schutzstaffel (SS) publication Das schwarze Korps accused Schmitt of being an opportunist, a Hegelian state thinker, and a Catholic, and called his anti-semitism a mere pretense, citing earlier statements in which he criticized the Nazis' racial theories. [22] [23] [24] After this, Schmitt resigned from his position as Reichsfachgruppenleiter (Reich Professional Group Leader), although he retained his job as a professor in Berlin and his title "Prussian State Councillor". Although Schmitt continued to be investigated into 1937, further reprisals were stopped by Göring. [25] [26]

Post–World War II

In 1945, Schmitt was captured by American forces and, after spending more than a year in an internment camp, he returned to his home town of Plettenberg and later to the house of his housekeeper Anni Stand in Plettenberg-Pasel. Schmitt remained unrepentant for his role in the creation of the Nazi state, and refused every attempt at de-nazification, which barred him from academic jobs. [27] Despite being isolated from the mainstream of the scholarly and political community, he continued his studies especially of international law from the 1950s on, and he frequently received visitors, both colleagues and younger intellectuals, until well into his old age. Important among these visitors were Ernst Jünger, Jacob Taubes and Alexandre Kojève.

In 1962, Schmitt gave lectures in Francoist Spain, two of which resulted in the publication, the next year, of Theory of the Partisan, in which he characterized the Spanish Civil War as a "war of national liberation" against "international Communism". Schmitt regarded the partisan as a specific and significant phenomenon which, during the latter half of the 20th century, indicated the emergence of a new theory of warfare.

Schmitt died on 7 April 1985 and is buried in Plettenberg.

Work

On Dictatorship

During 1921, Schmitt became a professor at the University of Greifswald, where he published his essay Die Diktatur (on dictatorship), in which he discussed the foundations of the newly established Weimar Republic, emphasising the office of the Reichspräsident . In this essay, Schmitt compared and contrasted what he saw as the effective and ineffective elements of the new constitution of his country. He saw the office of the president as a comparatively effective element, because of the power granted to the president to declare a state of exception (Ausnahmezustand). This power, which Schmitt discussed and implicitly praised as dictatorial, [20] was more in line with the underlying mentality of executive power than the comparatively slow and ineffective processes of legislative power reached through parliamentary discussion and compromise.

Schmitt was at pains to remove what he saw as a taboo surrounding the concept of "dictatorship" and to show that the concept is implicit whenever power is wielded by means other than the slow processes of parliamentary politics and the bureaucracy:

If the constitution of a state is democratic, then every exceptional negation of democratic principles, every exercise of state power independent of the approval of the majority, can be called dictatorship. [28]

For Schmitt, every government capable of decisive action must include a dictatorial element within its constitution. Although the German concept of Ausnahmezustand is best translated as "state of emergency", it literally means "state of exception" which, according to Schmitt, frees the executive from any legal restraints to its power that would normally apply. The use of the term "exceptional" has to be underlined here: Schmitt defines sovereignty as the power to decide to initiate a state of exception, as Giorgio Agamben has noted. According to Agamben, [29] Schmitt's conceptualization of the "state of exception" as belonging to the core-concept of sovereignty was a response to Walter Benjamin's concept of a "pure" or "revolutionary" violence, which did not enter into any relationship whatsoever with right. Through the state of exception, Schmitt included all types of violence under right, in the case of the authority of Hitler leading to the formulation "The leader defends the law" ("Der Führer schützt das Recht"). [20]

Schmitt opposed what he termed "commissarial dictatorship", or the declaration of a state of emergency in order to save the legal order (a temporary suspension of law, defined itself by moral or legal right): the state of emergency is limited (even if a posteriori , by law) to "sovereign dictatorship", in which law was suspended, as in the classical state of exception, not to "save the Constitution", but rather to create another constitution. This is how he theorized Hitler's continual suspension of the legal constitutional order during the Third Reich (the Weimar Republic's Constitution was never abrogated, emphasized Giorgio Agamben; [30] rather, it was "suspended" for four years, first with the 28 February 1933 Reichstag Fire Decree, with the suspension renewed every four years, implying a continual state of emergency).

Political Theology

On Dictatorship was followed by another essay in 1922, titled Politische Theologie (political theology); in it, Schmitt, who at the time was working as a professor at the University of Bonn, gave further substance to his authoritarian theories, analysing the concept of "free will" influenced by Christian-Catholic thinkers. The book begins with Schmitt's famous, or notorious, definition: "Sovereign is he who decides on the exception." By "exception", Schmitt means the appropriate moment for stepping outside the rule of law in the public interest (see discussion of On Dictatorship above). Schmitt proposes this definition to those offered by contemporary theorists of sovereignty, particularly Hans Kelsen, whose work is criticized at several points in the essay.

The book's title derives from Schmitt's assertion (in chapter 3) that "all significant concepts of the modern theory of the state are secularized theological concepts"—in other words, that political theory addresses the state (and sovereignty) in much the same manner as theology does God.

A year later, Schmitt supported the emergence of totalitarian power structures in his paper "Die geistesgeschichtliche Lage des heutigen Parlamentarismus" (roughly: "The Intellectual-Historical Situation of Today's Parliamentarianism", translated as The Crisis of Parliamentary Democracy by Ellen Kennedy). Schmitt criticized the institutional practices of liberal politics, arguing that they are justified by a faith in rational discussion and openness that is at odds with actual parliamentary party politics, in which outcomes are hammered out in smoke-filled rooms by party leaders. Schmitt also posits an essential division between the liberal doctrine of separation of powers and what he holds to be the nature of democracy itself, the identity of the rulers and the ruled. Although many critics of Schmitt today, such as Stephen Holmes in his The Anatomy of Anti-Liberalism, take exception to his fundamentally authoritarian outlook, the idea of incompatibility between liberalism and democracy is one reason for the continued interest in his political philosophy. [31]

In chapter 4 of his State of Exception (2005), Italian philosopher Giorgio Agamben argued that Schmitt's Political Theology ought to be read as a response to Walter Benjamin's influential essay Towards the Critique of Violence.

The Concept of the Political

Schmitt changed universities in 1926, when he became professor of law at the Handelshochschule in Berlin, and again in 1932, when he accepted a position in Cologne. It was from lectures at the Deutsche Hochschule für Politik in Berlin that he wrote his most famous paper, "Der Begriff des Politischen" ("The Concept of the Political"), in which he developed his theory of "the political". [32] Distinct from party politics, "the political" is the essence of politics. While churches are predominant in religion or society is predominant in economics, the state is predominant in politics. Yet for Schmitt the political was not an autonomous domain equivalent to the other domains, but rather the existential basis that would determine any other domain should it reach the point of politics (e.g. religion ceases to be merely theological when it makes a clear distinction between the "friend" and the "enemy"). The political is not equal to any other domain, such as the economic (which distinguishes between profitable and not profitable), but instead is the most essential to identity.

Schmitt, in perhaps his best-known formulation, bases his conceptual realm of state sovereignty and autonomy upon the distinction between friend and enemy. This distinction is to be determined "existentially", which is to say that the enemy is whoever is "in a specially intense way, existentially something different and alien, so that in the extreme case conflicts with him are possible." [33] Such an enemy need not even be based on nationality: so long as the conflict is potentially intense enough to become a violent one between political entities, the actual substance of enmity may be anything.

Although there have been divergent interpretations concerning this work, there is broad agreement that "The Concept of the Political" is an attempt to achieve state unity by defining the content of politics as opposition to the "other" (that is to say, an enemy, a stranger. This applies to any person or entity that represents a serious threat or conflict to one's own interests.) Additionally, the prominence of the state stands as a neutral force dominating potentially fractious civil society, whose various antagonisms must not be allowed to affect politics, lest civil war result.

Dialogue with Leo Strauss

Schmitt's positive reference for Leo Strauss, and Schmitt's approval of his work, had been instrumental in winning Strauss the scholarship funding that allowed him to leave Germany. [34] In turn, Strauss's critique and clarifications of The Concept of the Political led Schmitt to make significant emendations in its second edition. Writing to Schmitt during 1932, Strauss summarized Schmitt's political theology thus: "[B]ecause man is by nature evil, he therefore needs dominion. But dominion can be established, that is, men can be unified only in a unity against—against other men. Every association of men is necessarily a separation from other men ... the political thus understood is not the constitutive principle of the state, of order, but a condition of the state." [35] Some of the letters between Schmitt and Strauss have been published.

Nomos of the Earth

The Nomos of the Earth is Schmitt's most historical and geopolitical work. Published in 1950, it was also one of his final texts. It describes the origin of the Eurocentric global order, which Schmitt dates from the discovery of the New World, discusses its specific character and its contribution to civilization, analyses the reasons for its decline at the end of the 19th century, and concludes with prospects for a new world order. It defends European achievements, not only in creating the first truly global order of international law, but also in limiting war to conflicts among sovereign states, which, in effect, civilized war. In Schmitt's view, the European sovereign state was the greatest achievement of Occidental rationalism; in becoming the principal agency of secularization, the European state created the modern age.

Notable in Schmitt's discussion of the European epoch of world history is the role played by the New World, which ultimately replaced the old world as the centre of the Earth and became the arbiter in European and world politics. According to Schmitt, the United States' internal conflicts between economic presence and political absence, between isolationism and interventionism, are global problems, which today continue to hamper the creation of a new world order. But however critical Schmitt is of American actions at the end of the 19th century and after World War I, he considered the United States to be the only political entity capable of resolving the crisis of global order.

Hamlet or Hecuba

Published in 1956, Hamlet or Hecuba: The Intrusion of the Time into the Play was Schmitt's most extended piece of literary criticism. In it Schmitt focuses his attention on Shakespeare's Hamlet and argues that the significance of the work hinges on its ability to integrate history in the form of the taboo of the queen and the deformation of the figure of the avenger. Schmitt uses this interpretation to develop a theory of myth and politics that serves as a cultural foundation for his concept of political representation. Beyond literary criticism or historical analysis, Schmitt's book also reveals a comprehensive theory of the relationship between aesthetics and politics that responds to alternative ideas developed by Walter Benjamin and Theodor W. Adorno.

Theory of the Partisan

Schmitt's Theory of the Partisan originated in two lectures delivered during 1962, [36] and has been seen as a rethinking of The Concept of the Political. [37] It addressed the transformation of war in the post-European age, analysing a specific and significant phenomenon that ushered in a new theory of war and enmity. It contains an implicit theory of the terrorist, which during the 21st century has resulted in yet another new theory of war and enmity. In the lectures, Schmitt directly tackles the issues surrounding "the problem of the Partisan" figure: the guerrilla or revolutionary who "fights irregularly" (p. 3). [38] Both because of its scope, with extended discussions on historical figures like Napoleon Bonaparte, Vladimir Lenin and Mao Zedong, as well as the events marking the beginning of the 20th century, Schmitt's text has had a resurgence of popularity. Jacques Derrida, in his Politics of Friendship remarked:

Despite certain signs of ironic distrust in the areas of metaphysics and ontology, The Concept of the Political was, as we have seen, a philosophical type of essay to 'frame' the topic of a concept unable to constitute itself on philosophical ground. But in Theory of the Partisan, it is in the same areas that the topic of this concept is both radicalized and properly uprooted, where Schmitt wished to regrasp in history the event or node of events that engaged this uprooting radicalisation, and it is precisely there that the philosophical as such intervenes again. [39]

Schmitt concludes Theory of the Partisan with the statement: "The theory of the partisan flows into the question of the concept of the political, into the question of the real enemy and of a new nomos of the earth." [40] Schmitt's work on the Partisan has since spurred comparisons with the post-9/11 'terrorist' in recent scholarship. [41]

Influence

Through Walter Benjamin, Giorgio Agamben, Andrew Arato, Chantal Mouffe and other writers, Schmitt has become a common reference in recent writings of the intellectual left as well as the right. [42] These discussions concern not only the interpretation of Schmitt's own positions, but also matters relevant to contemporary politics: the idea that laws of the state cannot strictly limit actions of its sovereign, the problem of a "state of exception" (later expanded upon by Agamben). [43]

Schmitt's argument that political concepts are secularized theological concepts has also recently been seen as consequential for those interested in contemporary political theology. The German-Jewish philosopher Jacob Taubes, for example, engaged Schmitt widely in his study of Saint Paul, The Political Theology of Paul (Stanford Univ. Press, 2004). Taubes' understanding of political theology is, however, very different from Schmitt's, and emphasizes the political aspect of theological claims, rather than the religious derivation of political claims.

Schmitt is described as a "classic of political thought" by Herfried Münkler, [44] while in the same article Münkler speaks of his post-war writings as reflecting an: "embittered, jealous, occasionally malicious man" ("verbitterten, eifersüchtigen, gelegentlich bösartigen Mann"). Schmitt was termed the "Crown Jurist of the Third Reich" ("Kronjurist des Dritten Reiches") by Waldemar Gurian.

Timothy D. Snyder has asserted that Schmitt's work has greatly influenced Eurasianist philosophy in Russia by revealing a counter to the liberal order. [45]

According to historian Renato Cristi in the writing of the present Constitution of Chile Pinochet collaborator Jaime Guzmán based his work on the pouvoir constituant concept used by Schmitt as well as drawing inspiration in the ideas of market society of Friedrich Hayek. This way Guzmán would have enabled a framework for an authoritarian state with a free market system. [46]

American neoconservatism

Some have argued that neoconservativism has been influenced by Schmitt. [47] Most notably the legal opinions offered by Alberto Gonzales, John Yoo et al. by invoking the unitary executive theory to justify highly controversial policies in the war on terror—such as introducing unlawful combatant status which purportedly would eliminate protection by the Geneva Conventions, [48] torture, NSA electronic surveillance program—mimic his writings. [47] Professor David Luban said in 2011 that "[a] Lexis search reveals five law review references to Schmitt between 1980 and 1990; 114 between 1990 and 2000; and 420 since 2000, with almost twice as many in the last five years as the previous five". [49]

China

Schmitt has become an important influence on Chinese political theory in the 21st century, particularly since the assumption of power by Xi Jinping in 2012. Sinologist Flora Sapio has highlighted the friend–enemy distinction as a particular topic of interest in China, commenting, "Since Xi Jinping became China’s top leader in November 2012, the friend-enemy distinction so crucial to Carl Schmitt’s philosophy has found even wider applications in China, in both ‘Party theory’ and academic life." [50] Leading Chinese Schmittians include theologian Liu Xiaofeng, public policy scholar Wang Shaoguang, [50] and legal theorist and government adviser Jiang Shigong. [51]

The first important wave of Schmitt’s reception in China started with Liu's writings at the end of the 1990s. [52] In the context of a transition period, Schmitt was used both by liberal, nationalist and conservative intellectuals to find answers to contemporary issues. In the 21st century, most of them are still concerned with state power and to what extent a strong state is required to tackle China’s modernization. Some authors consider Schmitt’s works as a weapon against liberalism. [53] Others think that his theories are helpful for China’s development. [50]

A critical reception of his use in a Chinese context does also exist. [54] [55] [53] These differences go together with different interpretations of Schmitt’s relation with fascism. While some scholars regard him as a faithful follower of fascism, others, such as Liu Xiaofeng, consider his support to the National Socialist regime only as instrumental and attempt to separate his works from their historical context. [52] According to them, his real goal is to pave a different and unique way for the modernization of Germany—precisely what makes him interesting for China. Generally speaking, the Chinese reception is ambivalent: quite diverse and dynamic, but also highly ideological. [50] [56] Other scholars are cautious when it comes to Schmitt’s arguments for state power, considering the danger of totalitarianism, they assume at the same time that state power is necessary for the current transition and that a “dogmatic faith” in liberalism is unsuitable for China. [55] By emphasizing the danger of social chaos, many of them agree with Schmitt—beyond their differences—on the necessity of a strong state. [50]

Works

English translations of Carl Schmitt

Note: a complete bibliography of all English translations of Schmitt's books, articles, essays, and correspondence is available here.

Works in German

See also

Related Research Articles

Authority is the legitimate right to exercise social and political power, which a civil state usually makes formal by way of a judicial branch and an executive branch of government; in a theocratic state authority is realized with a charismatic, ecclesiastical government. In the exercise of government, the terms authority and power sometimes are inaccurately used as synonyms. The term authority identifies political legitimacy, which grants and justifies the right to exercise power of government; and the term power identifies the ability to accomplish an authorized goal, by way either of compliance or of obedience; hence, authority is the power to make decisions and the right to make such legal decisions and order their execution.

Giorgio Agamben is an Italian philosopher best known for his work investigating the concepts of the state of exception, form-of-life and homo sacer. The concept of biopolitics informs many of his writings.

The Führerprinzip prescribed the fundamental basis of political authority in the governmental structures of the Third Reich. This principle can be most succinctly understood to mean that "the Führer's word is above all written law" and that governmental policies, decisions, and offices ought to work toward the realization of this end. In actual political usage, it refers mainly to the practice of dictatorship within the ranks of a political party itself, and as such, it has become an earmark of political fascism.

Ernst Bloch German philosopher

Ernst Bloch was a German Marxist philosopher.

Wilhelm Stuckart German judge and politician

Wilhelm Stuckart was a German Nazi Party lawyer, official and a state secretary in the Reich Interior Ministry during the Nazi era.

Edgar Jung German jurist and essayist

Edgar Julius Jung was a German lawyer born in Ludwigshafen, in Rhineland-Palatinate, Germany.

The Conservative Revolution, also known as the "neo-conservative" or "neo-nationalist" movement, was a German national conservative movement prominent during the Weimar Republic (1918–1933), in the years between World War I and Nazi Germany.

Karl Dietrich Bracher was a German political scientist and historian of the Weimar Republic and Nazi Germany. Born in Stuttgart, Bracher was awarded a Ph.D. in the classics by the University of Tübingen in 1948 and subsequently studied at Harvard University from 1949 to 1950. During World War II, he served in the Wehrmacht and was captured by the Americans while serving in Tunisia in 1943. He was then held as a POW in Camp Concordia, Kansas. Bracher taught at the Free University of Berlin from 1950 to 1958 and at the University of Bonn since 1959. In 1951 Bracher married Dorothee Schleicher, the niece of Dietrich Bonhoeffer. They had two children.

Alfred Ploetz German physician

Alfred Ploetz was a German physician, biologist and eugenicist known for coining the term racial hygiene (Rassenhygiene) and promoting the concept in Germany. Rassenhygiene is a form of eugenics.

Franz Leopold Neumann was a German-Jewish political activist, Western Marxist theorist and labor lawyer, who became a political scientist in exile and is best known for his theoretical analyses of National Socialism. He studied in Germany and the United Kingdom, and spent the last phase of his career in the United States, where he worked for the OSS from 1943 to 1945. Together with Ernst Fraenkel and Arnold Bergstraesser, Neumann is considered to be among the founders of modern political science in the Federal Republic of Germany.

Otto Brunner was an Austrian historian. He is best known for his work on later medieval and early modern European social history.

George D. Schwab American writer

George D. Schwab is an American political scientist, editor and academic. He was the president of the National Committee on American Foreign Policy, an American non-partisan foreign policy think tank. He co-founded the organization in 1974 and served as its president from 1993 to 2015, and was the editor of its bimonthly journal, American Foreign Policy Interests.

Political philosophy of Immanuel Kant

The political philosophy of Immanuel Kant (1724–1804) favoured a classical republican approach. In Perpetual Peace: A Philosophical Sketch (1795), Kant listed several conditions that he thought necessary for ending wars and creating a lasting peace. They included a world of constitutional republics by establishment of political community. His classical republican theory was extended in Doctrine of Right (1797), the first part of Metaphysics of Morals. At the end of the 20th century Kant's political philosophy had been enjoying a remarkable renaissance in English-speaking countries with more major studies in a few years than had appeared in the preceding many decades.

Political theology is a term which has been used in discussion of the ways in which theological concepts or ways of thinking relate to politics. The term political theology is often used to denote religious thought about political principled questions. Scholars such as Carl Schmitt use it to denote religious concepts that were secularized and thus became key political concepts. It has often been affiliated with Christianity, but since the 21st century, it has more recently been discussed with relation to other religions.

<i>The Concept of the Political</i> book by Carl Schmitt

The Concept of the Political is a 1932 book by the German philosopher and jurist Carl Schmitt, in which the author examines the fundamental nature of the "political" and its place in the modern world.

A state of exception is a concept in the legal theory of Carl Schmitt, similar to a state of emergency, but based in the sovereign's ability to transcend the rule of law in the name of the public good. This concept is developed in Giorgio Agamben's book State of Exception and Achille Mbembe's Necropolitics.

Ernst-Wolfgang Böckenförde German judge

Ernst-Wolfgang Böckenförde was a German legal scholar and a judge on Germany's Federal Constitutional Court. He was a professor at the University of Freiburg and the author of more than 20 books and 80 articles dealing with legal and constitutional theory, as well as political philosophy and Catholic political thought. Böckenförde was considered a member of the Ritter School.

Karl Eschweiler was an academic Roman Catholic theologian in Germany, who, as a so-called brown priest, publicly promoted cooperation and reconciliation between the church and Hitler’s National Socialist regime from 1933 onwards. He believed that a dictatorship would benefit the church, as it would stem the tide of secularist modernism that he saw as eroding the church’s authority.

Joachim Ritter was a German philosopher and founder of the so-called Ritter School of liberal conservatism.

References

Informational notes

  1. In Germany, "Pavla" is usually rendered as "Pawla" even though the letter "w" is used in the Serbian auxiliary Latin alphabet only for foreign words.

Citations

  1. Hoffman, John (2015). Introduction to Political Theory. Routledge. p. 114. ISBN   9781317556602.
  2. Martin, James (2008). Piero Gobetti and the Politics of Liberal Revolution. p. 142. ISBN   978-0-230-61686-8.
  3. William E. Scheuerman, Carl Schmitt: The End of Law, Rowman & Littlefield, 1999, p. 209.
  4. Vermeule, Adrian (February 2009). "Our Schmittian Administrative Law" (PDF). Harvard Law Review. 122: 1095.
  5. 1 2 Claudia Koonz, The Nazi Conscience, 2003, p. 56 ISBN   0-674-01172-4.
  6. "over of Carl Schmitt's dissertation from 1910"
  7. 1 2 Claudia Koonz, The Nazi Conscience, p. 57. ISBN   0-674-01172-4.
  8. McCormick, John P. Carl Schmitt's Critique of Liberalism: Against Politics as Technology. 1st pbk. ed. Cambridge: Cambridge University Press, 1999:86–87.
  9. Müller, Jan-Werner. A Dangerous Mind: Carl Schmitt in Post-War European Thought. New Haven: Yale University Press, 2003:xxix.
  10. Gross, Raphael. Carl Schmitt and the Jews: The Jewish Question, the Holocaust, and German Legal Theory. Madison: University of Wisconsin Press, 2007: 97.
  11. Grottanelli Cristiano. Mircea Eliade, Carl Schmitt, René Guénon, 1942. In: Revue de l'histoire des religions, tome 219, n°3, 2002. p. 3)
  12. 1 2 Balakrishnan, Gopal (2000). The Enemy. Verso. pp. 168–69. ISBN   978-1-85984-760-2.
  13. Balakrishnan (2000), p187
  14. Wolin, Richard (1992). "Carl Schmitt: The Conservative Revolutionary Habitus and the Aesthetics of Horror". Political Theory . 20 (3): 424–25. doi:10.1177/0090591792020003003.
  15. Evans, Richard J. (2003) The Coming of the Third Reich New York: Penguin Press. p.371 ISBN   0-14-303469-3
  16. Claudia Koonz, The Nazi Conscience, p. 58 ISBN   0-674-01172-4
  17. Claudia Koonz, The Nazi Conscience, p. 59 ISBN   0-674-01172-4
  18. Balakrishnan (2000), pp. 183–84
  19. http://www.flechsig.biz/DJZ34_CS.pdf german original as pdf
  20. 1 2 3 Deutsche Juristen-Zeitung, 38, 1934; trans. as "The Führer Protects Justice" in Detlev Vagts, Carl Schmitt's Ultimate Emergency: The Night of the Long Knives (2012) 87(2) The Germanic Review 203.
  21. Claudia Koonz, The Nazi Conscience, p. 207 ISBN   0-674-01172-4
  22. Lind, Michael (2015-04-23). "Carl Schmitt's War on Liberalism". The National Interest. Retrieved 2018-10-31.
  23. "Carl Schmitt in China | The China Story". www.thechinastory.org. Retrieved 2018-10-31.
  24. Schmitt, Carl (2008-12-01). The Concept of the Political: Expanded Edition. University of Chicago Press. ISBN   9780226738840.
  25. Bendersky, Joseph, W., Theorist For The Reich, 1983, Princeton, New Jersey
  26. Noack, Paul, Carl Schmitt – Eine Biographie, 1996, Frankfurt
  27. Vinx, Lars. Carl Schmitt. Metaphysics Research Lab, Stanford University via Stanford Encyclopedia of Philosophy.
  28. Die Diktatur Archived 2013-01-24 at the Wayback Machine § XV p. 11.
  29. State of Exception (2005), pp. 52–55.
  30. Agamben, Homo Sacer: Sovereign Power and Bare Life, p. 168. On the February 28, 1933 decree of the Ausnahmezustand (state of exception), Agamben notes that this very term was conspicuously absent: "The decree remained de facto in force until the end of the Third Reich... The state of exception thus ceases to be referred to as an external and provisional state of factual danger and comes to be confused with juridical rule itself."
  31. William E. Scheuerman, "Survey Article: Emergency Powers and the Rule of Law after 9/11", The Journal of Political Philosophy, Volume 14, No. 1, 2006, pp. 61–84.
  32. Gottfried, Paul (1990). Carl Schmitt. Claridge Press. p. 20. ISBN   978-1-870626-46-0.
  33. Carl Schmitt's Concept of the Political by Charles E. Frye, The Journal of Politics, Vol. 28, No. 4 (Nov., 1966), pp. 818–30, Cambridge University Press
  34. Carl Schmitt and Leo Strauss: the hidden dialogue, Heinrich Meier, University of Chicago Press 1995, 123
  35. Carl Schmitt and Leo Strauss: the hidden dialogue, Heinrich Meier, University of Chicago Press 1995, 125
  36. Schmitt, Carl (2004). "Theory of the Partisan: Intermediate Commentary on the Concept of the Political (1963)". Telos (127): 11.
  37. Hoelzl, Michael; Ward, Graham (2008). Editors' introduction to Political Theology II. Polity. p. 4. ISBN   978-0-7456-4254-3.
  38. "Telos Press".
  39. Derrida, Jacques (1997). The Politics of Friendship. Verso. p. 146. ISBN   978-1-84467-054-3.
  40. Schmitt, Carl (2004). "Theory of the Partisan: Intermediate Commentary on the Concept of the Political (1963)". Telos (127): 78.
  41. Fairhead, Edward (2017) 'Carl Schmitt’s politics in the age of drone strikes: examining the Schmittian texture of Obama’s enemy' Journal for Cultural Research
  42. See for example Lebovic, Nitzan (2008), "The Jerusalem School: The Theo-Political Hour", New German Critique (103), 97–120.
  43. "Archived copy". Archived from the original on 2015-04-02. Retrieved 2015-04-14.CS1 maint: archived copy as title (link)
  44. Herfried Münkler, Erkenntnis wächst an den Rändern – Der Denker Carl Schmitt beschäftigt auch 20 Jahre nach seinem Tod Rechte wie Linke, in Die Welt, 7 April 2005
  45. Snyder, Timothy (20 March 2014). "Fascism, Russia, and Ukraine". The New York Review of Books . Retrieved 5 September 2014.
  46. El pensamiento político de Jaime Guzmán (2nd ed.). LOM Ediciones . Retrieved 10 July 2014.
  47. 1 2 Legal justification
  48. War crimes warning
  49. David Luban, "Carl Schmitt and the Critique of Lawfare", Georgetown Public Law and Legal Theory Research Paper No. 11-33 , p. 10
  50. 1 2 3 4 5 Sapio, Flora (7 October 2015). "Carl Schmitt in China". The China Story. Retrieved 29 July 2019.
  51. Xu, Jilin (2018) [2004–2015]. Rethinking China's Rise: A Liberal Critique. Translated by Ownby, David. Cambridge: Cambridge University Press. p. 27. ISBN   978-1108470759.
  52. 1 2 Liu, Xiaofeng (1998). "Carl Schmitt and the Predicament of Liberal Constitutionalism". Twenty-First Century . 47.
  53. 1 2 Guo, Jian (2006). "For the Sake of Fighting the Common Enemy: Schmitt and his Allies". Twenty-First Century . 94.
  54. Xu, Ben (2006). "China Has No Need of Such 'Politics' and 'Decisionism': The Cult of Carl Schmitt and Nationalism". Twenty-First Century . 94.
  55. 1 2 Gao, Quanxi (2006). "The Issues of Carl Schmitt in the Context of the Chinese Society". Twenty-First Century . 95.
  56. Qi, Zheng (2012). "Carl Schmitt in China". Telos . 2012 (160): 29–52. doi:10.3817/0912160029.

Further reading

Historiography