Philosophical Reflections on Human Risks in the Age of Global Relations

Document Type : Original Article

Author

Associate Professor, Department of Political Science and International Relations, University of Mazandaran, Babolsar, Iran.

10.22054/jrgr.2025.83804.1105

Abstract

Introduction
Human philosophy, in its most fundamental form, constitutes a profound examination and critique of human existence. This perspective has been inherently linked to politics since its inception. Political philosophy focuses on the notion of the good life from a normative and critical perspective. When evaluating the contemporary global landscape through this lens, it becomes evident that various dangers and crises have diverted societies from the ideals of a good life. Moreover, the prevailing global situation is alarming, particularly about health, ecological indicators, and standards of justice and peace. Numerous experts have expressed concern regarding escalating tensions, the fragmentation of the fragile global order, and the potential emergence of conflicts among nations. The events and developments of the past two decades underscore that human society exists in a state of continuous readiness, accompanied by a pervasive sense of anxious helplessness stemming from ongoing conflicts. Consequently, the central inquiry of this article is to identify the dangers and crises threatening global relations and to examine the role of political philosophy and international political theory in addressing these challenges. To respond to this inquiry, the article will reference specific examples of these dangers and crises, thereby illustrating the extent to which human society experiences ontological insecurity. Given that philosophy derives its significance from the prospect of effecting change in adverse conditions, its overarching objective is the realization of a happy and just society. It is evident, therefore, that philosophical discourse proposes a range of ideas and solutions aimed at achieving this vital goal. In the subsequent section, the article will delineate a set of solutions presented as foundational principles for a civilized society.
Literature review
Amartya Sen (2012) examines the rise of inequalities and growing frustrations within developing societies that appear to be excluded from the benefits of advancements in the global era, particularly in the realm of justice. As a result, over the past two to three decades, various movements and ideas have emerged to protest against this troubling situation.
In his 2009 work, Habermas observes that in a globalized world with ineffective democratic systems, the best way to address significant global crises is to strengthen institutions grounded in communicative rationality. He advocates for fostering a culture of dialogue among various institutions, groups, and countries.
In recent years, scholars like Kohler (1998), Samuel Bull (2002), Linklater (1992), Falk (2000), and Bauman (1994) have argued that embracing dialogic democracy is the most effective way to address global threats and the growing alignment of interests and objectives among countries.
This article employs the traditional methodology of political science, which is anchored in the normative-critical method. Normative-critical political philosophy pertains to the exploration and application of moral concepts within the political context. This form of normative thought investigates the principles that are consistent with the notion of a "good life." In this sense, normative-critical thought offers a symbolic representation of a well-structured political system. In practical terms, the normative-critical approach to political philosophy endeavors to clearly articulate how individuals can attain the value preferences associated with a fulfilling life, including freedom, justice, fairness, and harmony, while maintaining a focus on the concept of the good life.
Discussion
It is essential to identify the indicators of the current crisis. Among the most significant and undeniable manifestations of the crises and challenges confronting humanity today are the following:

Global Inequality:

In the economic domain, the lingering effects of inequalities rooted in historical imperialism are evident. What is often referred to as the "Third World," including marginalized and developing regions, is currently grappling with structural issues in the context of globalization. These challenges encompass the persistence of closed political systems, the exacerbation of economic poverty, and the widening gaps between social classes.

Instability in the Middle East:

The Middle East has historically been a region marked by crisis and instability. According to one researcher, it is difficult to find a region in the world that is as beset by uncertainty, unrest, and insecurity as the countries of the Middle East. Currently, nineteen nations within this region are experiencing conflicts and internal crises.

Post-Fordist Capitalism and the Continuation of the Crisis:

The substantial financial recession that affected global markets from the late 2000s to the early 2010s underscored the inevitability of increased financial fragility. This post-Fordist era has been marked by a transition towards an environment characterized by volatility, emotional intensity, and "fluidity" in economic production, which has similarly impacted daily life. Consequently, these changes have led to heightened commodification, the deepening of alienation processes within most industrial societies, and a significant increase in life insecurity.
Greenhouse warming and planetary emergency:
 Since the 1960s, numerous images depicting the state of the Earth's environment have generated a heightened sense of global insecurity.
Conclusion
In light of the adverse consequences stemming from recent global developments, it is evident that a consensus founded on respect for diversity is imperative. This consensus can be fostered through the re-establishment of effective and constructive dialogue at the global level. Central to this dialogic governance should be the strategic objective that every society and every individual, irrespective of racial, linguistic, or ethnic backgrounds, is entitled to the following:
- An economy that guarantees the material resources and public services essential for human dignity.
- An emphasis on the responsibility for fostering well-being and happiness, moving beyond simplistic Benthamic utilitarianism.
- A commitment to humane governance that ensures equality in status and opportunities for all.
- A recognition of individuals' human rights and dignity, which should be upheld by political systems that support inclusive and participatory processes.
- A recognition of the human rights and dignity of women.
- A steadfast commitment to non-violence, accompanied by the belief that disputes at both national and international levels can be resolved through peaceful dialogue and tranquility.

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Research on Global Relations
Volume 1, Issue 4
January 2024

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