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Vaclav Havel: the Authentically Humanistic Voice of a European Cultural Hero

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After Brexit and its related confusions in the EU political landscape, the time may have come to remember Václav Havel’s humanistic philosophy as a powerfully heroic voice of the post-cold War political landscape, advocating that Europe recover its own soul; urging a global revolution in human consciousness; reconnecting the story of man to a transcendent principle within the cosmos; nothing less than the voice of Hope.

With the possible exception of Franz Kafka, I know of no modern Czech writer whose political philosophy, within the Western Humanistic tradition, is more inspirational than Václav Havel’s. To my mind the best way to imagine him, is as one of Kafka’s “heroes for our time,” a powerful voice calling us back home to our humanity and urging that Europe know its cultural soul.

This is not to make Havel an esoteric thinker coming out of some Olympian cloud. To the contrary, he is the last arrival of a long line of Czech visionaries and political philosophers who were formed within the crucible of the Cold War. Like Emanuel Levinas, he also discerned that modern reason had become detached from the world of good and evil, had regressed to a Protagorean clever sophistry detached from the ethical.

Husserl had already conveyed a sense of the spiritual crisis of modern Europe by publishing his famous The Crisis of European Science (1936) where he affirms that in the Western World theoretical knowledge has somehow lost contact with living human experience, and that the morally ordered world of our pre-reflective lived experience is the life-world of humankind. All these ideas are perceivable in Havel’s own thinking.

Another strong influence on Havel’s thinking is the philosopher Jan Patocka (1907-1977) who had studied with Husserl and then taught Havel. He was instrumental in publishing Charter 77, the statement of resistance to Soviet occupation and communist ideology for which both Patocka and Havel were jailed by the Communist authorities. It was Patocka who had brought Husserl to Prague as a guest lecturer when Husserl was expelled by the Nazis from Freiburg University. In any case Patocka grouped his writings in a book titled Heretical Essays in the Philosophy of History. There, we find ample evidence that the subject which most captivated him was that of the human struggle.

In the last essay of this book titled Wars of the 20th century and the 20th century as War Patocka writes a brilliant commentary on fragment 26 of Heraclitus, and interprets his polemos as “struggle, fight, war,” a kind of adversarial relationship with reality, a struggle against the world which ontologically can be compared to realities such as love, compassion, happiness, justice. In fact, for Patocka, polemos, had priority over the other realities. Thus Patocha corrects Husserl’s assumption of an underlying harmony within reality.

These “heretical essays” became a sort of manifesto to rally the Czech citizenry against the Soviet forces of occupation. Those essays insisted that when the ontological supports of hope fail, then personal responsibility must be evoked, in order to establish a community of solidarity. Out of this solidarity arises what Patocka calls “the power of the powerless.”

The legal basis of this solidarity was the 1977 Helsinki Agreement on human rights which affirms that human beings are obliged to discover and protect a valid moral foundation, and one ought not to expect that it be provided by the state or social forces alone. As Patocka himself explains: “There must be a self-evident, non-circumstantial ethic, and unconditional morality. A moral system does not exist to help society function but simply so that man can be human… it is morality which defines man.” This concept of human rights is redolent of the concept of “inalienable rights” which accrue to being human and no state can give or take away, as proclaimed in the American Declaration of Independence.

Be that as it may, what Masaryk, Patocka and Havel have in common is a recognition that as a result of a disharmony which began with Cartesian rationalism, European life and thought were in profound crisis. This of course echoed Husserl’s Crisis of European Sciences where the problems of modern philosophy are traced back to Descartes, the beginning of a crisis of self-alienation; something also noticed by Vico, but alas ignored, some two hundred years before in his New Science (1730).

Husserl insists that this profound alienation and dysfunction could not be resolved unless normative status was attributed to Lebenswelt (life-world), the basis of ethical autonomy. Mechanistic science had unfortunately substituted the old awareness that human life belongs to an ordered moral universe. This idea is especially evident in Masaryk’s Suicide as a Mass Phenomenon of Modern Civilization. Nineteenth-century science has, in fact, usurped the authority previously accorded to faith and reason. Masaryk is convinced that it is crucial that humans return to a world of primary experience in order to be reconnected to a vital sense of good and evil. This is also the vital concern of Dostoyevsky’s existential novels.

Havel is part of an ongoing Czech intellectual tradition which, in order to be able to “live in truth” has recourse to Husserl’s Lebenswelt to counter an oppressive Marxist ideology tending toward manipulative, rationalistic and mechanistic theoretical deductions. This is possible only by paying attention to “the flow of life.” Indeed, for Havel “time is a river into which one cannot step twice in the same place” (fragment 21 of Heraclitus).

When Havel in his “Politics and Conscience” (1984) makes reference to Husserl’s distinction of the natural world from “the world of lived experience” by which to approach the spiritual framework of modern Western Civilization and the source of its crisis, he is by implication also invoking Vico’s distinction between the world of nature made by God, and the world of culture made by man. In any case, Havel’s brilliant insight is this: there is a fundamental distinction between the world that can be constructed out of an ideological viewpoint and the world rooted in a trustworthy lived-experience.

Impersonal manipulative forces can be resisted only by the one true power we all possess: our own humanity. This is nothing less than Humanism at its very best. It all begs this question: Where does Havel locate the foundation for this humanity which he finds in the phenomenal experiential world?

The answer can be glimpsed in a letter written in 1989, from prison, to his wife Olga: “Behind all phenomena and discrete entities in the world, we may observe, intimate, or experience existentially in various ways something like a general “order of Being” The essence and order of this order are veiled in mystery; it is as much an enigma as the Sphinx, it always speaks to us differently and always, I suppose, in ways that we ourselves are open to, in ways, to put it simply, that we can hear.” (“Letters to Olga,” letter n. 76)

The reader should notice here that within this “order of Being,” the emphasis is not on sight, on clear and distinct Cartesian ideas, but on hearing, on the perception of the mysterious. In 1994, in a lecture at Stamford University Havel also makes reference to “unconscious experience,” as well as “archetypes and archetypal visions.” This echoes Jung’s collective unconscious and the archetypes, or the idea of fundamental experiences shared by the entire human race, found in all cultures, no matter how distant in space and time they may be from one another.

What is unique to Havel is that, like Vico, he sees the history of the cosmos recorded in the inner workings of all human beings: the microcosm reflects the macrocosm. Moreover, the history of the cosmos is projected into man’s own creations, it is the story of man, and it joins us together. Even after thousands of years, people of different epochs and cultures feel that somehow they are parts and partakers of the same Being, which they carry part of the infinity of such a Being. As Havel aptly puts it: “all cultures assume the existence of something that might be called the ‘Memory of Being,’ in which everything is constantly recorded.” Which means that the guarantees of human freedom are not found in systems of thought, or ideologies, or programs of action but in “man’s relationship to that which transcends him, without which he would not be, and of which he is integral part.” (In “Democracy’s Forgotten Dimension,” April 1995, pp. 3-10)

One of the constant refrains in Havel’s political philosophy is that of the loss of respect, including self-respect, apparent in the modern and post-modern world: loss or respect for what Havel calls “the order of nature, the order of humanity, and for secular authority as well.” Gone is the sense of responsibility that inhabitants of the same planet ought to have towards one another. Havel sees the causes of this loss of respect in the loss of a “transcendental anchor” which he considers the source of responsibility and self-respect. He pleads that humankind must reconnect itself to “the mythologies and religions of all cultures.” Only thus they can engage in the common quest for the general good.

What exactly is the general good? Havel’s answer is that a “global civilization” is already in the process of preparing a place for a “planetary democracy.” But this planetary democracy here on Earth must be somehow linked with the Heaven above us, with the transcendent. Havel is convinced that only in this setting “can the mutuality and the commonality of the human race be newly created, with reverence and gratitude for that which transcends each of us, and all of us together. The authority of a world democratic order simply cannot be built on anything else but the revitalized authority of the universe.” (ibid. p. 9).

Havel does not assume that such an order has already arrived in Europe. To the contrary, his essay titled The Hope for Europe (The New York Review, June 20, 1996) stands as a provocative survey of Europe’s enormous influence on human civilization, but this influence is ambiguous; it can be constructive as well as destructive.

Let us examine more closely Havel’s views on ideology, European Civilization and the European Union which may be about to come apart up as we speak. In an essay by the title of “Politics and the World Itself” published in 1992, Havel critiques the Cartesian-Marxist assumption, which is the general assumption of philosophical rationalists, that reality is governed by a finite number of universal laws whose interrelationship can be grasped by the human mind and anticipated in systematic formulae. He insists that there are no laws and no theories that can comprehensively direct or explain human life within the context of an ideological fix-all.

Consequently, we need to abandon “the arrogant belief that the world is merely a puzzle to be solved, a machine with instructions for use waiting to be discovered, a body of information to be put into a computer with the hope that, sooner or later, it will spit out a universal solution.”

In 1990 Havel addressed the U.S. Congress on the subject of democratic ideals and the rebirth of the human spirit where he reflected on the end of the bipolarity of the Cold War and the beginning of “an era of multi-polarity in which all of us, large and small, former slaves and former masters will be able to create what your great President Lincoln called ‘the family of men.’” He also declared that: “consciousness precedes being,” by which he simply means that the salvation of the human world lies in the human heart, the human power to reflect, and in human responsibility. More specifically Havel proclaimed that: “Without a global revolution in the sphere of human consciousness, nothing will change for the better in the sphere of our being as humans, and the catastrophe toward which this world is headed—be it ecological, social, demographic, or a general breakdown of civilization—will be unavoidable.” This echoes Martin Buber or C.P. Snow’s insight on the two cultures: the world of “I-it” of science concerned with manipulation and use of matter out there (what Descartes calls extension into space), and the world of “I-Thou,” the world of the humanities and the poetic characterized by dialogue and ethical concerns.

So, what is to be done? Havel answers not with another ideology or a program or a Platonic blueprint but by simply reminding people that the way out of the crisis is dedication to responsibility: “Responsibility to something higher than my family, my country, my company, my success—responsibility to the order of being where all of our actions are indelibly recorded and where they will be properly judged.”

In 1995 Havel gave a commencement address at Harvard University where he recognizes that the world has already entered a single technological civilization and in the spirit of Husserl, Masaryk and Patocka he sounded the alarm: there is also afoot a contrary movement which finds expression in dramatic revivals of ancient traditions, religions and cultures. In other words there is an attempt at the recovery of “archetypal spirituality,” a searching for “what transcends us, whether we mean the mystery of Being or a moral order that stands above us…Our respect for other people, for other nations, and for other cultures, can only grow from a humble respect for the cosmic order and from an awareness that we are a part of it, that we share in it and that nothing of what we do is lost, but rather becomes part of the eternal memory of Being, where it is judged.”

The question inexorably arises: What about Europe? In 1996 in his address at Aachen which he called “The Hope for Europe” Havel surveys and analyzes Europe’s enormous influence in world civilization but articulates some provocative thoughts: this influence can be both constructive and destructive. The challenge is to discern the positive constructive influences on which to build. He identifies the best that Europe has to offer the world in “a place of shared values.” To talk of shared values is to talk about European spiritual and intellectual identity, solidarity, the European soul, if you will. His sincere hope is that Europe, for the first time in its history “might establish itself on democratic principles as a whole entity.” There is a caveat: this will happen only if the values that underlie the European tradition are supported by a philosophically anchored sense of responsibility. More precisely: “The only meaningful task for the Europe of the 21st century is to be the best it can possibly be—that is, to revivify its best spiritual and intellectual traditions and thus help to create a new global pattern of coexistence.”

In Havel’s “The Politics of Hope” one reads that “in my own life I am reaching for something that goes far beyond me and the horizon of the world that I know; in everything I do I touch eternity in a strange way.” With this grounding, politics becomes ‘the universal consultation on the reform of the affairs which render man human.” There is no doubt that in Havel we have today a rare strong voice of the post-Cold War “new Europe” advocating a sort of “conspiracy of hope.” A conspiracy this that insisting that politics must be accorded a transcendental source and foundation or it will be built on sand. In today’s nihilistic global world this “conspiracy of hope” will be like the proverbial canary in the cave. If we ignore or suffocate it, it will be a sign that our so called civilization is in the process of committing suicide.

Professor Paparella has earned a Ph.D. in Italian Humanism, with a dissertation on the philosopher of history Giambattista Vico, from Yale University. He is a scholar interested in current relevant philosophical, political and cultural issues; the author of numerous essays and books on the EU cultural identity among which A New Europe in search of its Soul, and Europa: An Idea and a Journey. Presently he teaches philosophy and humanities at Barry University, Miami, Florida. He is a prolific writer and has written hundreds of essays for both traditional academic and on-line magazines among which Metanexus and Ovi. One of his current works in progress is a book dealing with the issue of cultural identity within the phenomenon of “the neo-immigrant” exhibited by an international global economy strong on positivism and utilitarianism and weak on humanism and ideals.

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Baerbock has publicly declared ‘a war against Russia’

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image source: Wikimedia Commons

On January 25 Germany and the United States decided to provide Ukraine with Leopard 2 and Abrams tanks totaling 45 (respectively: 14 + 31). Some European countries also intend to join these supplies that could reach around 300 main battle and light tanks during this year. The Pentagon official confirmed that collected ‘the armor basket’ could include 300 tanks and ACV/APC during 2023. It will be 28th ‘basket’ of lethal military supplies of the transatlantic alliance to Ukraine that started on a massive scale in 2022.

– Unlike fascist Germany, current Germany openly declared a war against Russia on January 25. Arguing in favor of sending NATO tanks and ACV/APC to Ukraine, German Foreign Minister Annalena Baerbock said EU countries were fighting a war against Russia. US and EU officials have previously gone out of their way to claim ‘they were not a party to the conflict in Ukraine’.

This is a quotation from what Baerbock has stated at PACE. “And therefore, I’ve said already in the last days – yes, we have to do more to defend Ukraine. Yes, we have to do more also on tanks,” Baerbock said during a debate at the Parliamentary Assembly of the Council of Europe (PACE) on January 25. “But the most important and the crucial part is that we do it together and that we do not do the blame game in Europe, because

so far from the German Government, it means that her statement is fully shared by the FRG Government we are fighting a war against Russia and not against each other.”

If she has not been sacked and the Parliament.

It also means that the FRG has radically changed its foreign policy and once again is unleashing the next World War – the Third one.

It means that German tanks again will appear in Ukraine and Russia like in 1941-1945.

It also means that pro-Nazi coalition supports ultra-nationalist regime in Kiev that began its own and unprovoked aggression – initially against Donbass in April 2014, and later against Russia in October 2022.

It means that since January 25, 2023 current joint Ukrainian-NATO actions in Ukraine can be politically and juridically labelled as “a declared direct combined Ukrainian-NATO aggression against the Russian Federation”.

Russia angrily reacted to such abnormal statement. Kremlin spokesman Dmitry Peskov told reporters that tank supplies to Ukraine by Western countries testify their direct and growing involvement in their armed conflict. He added that the flow of western weapons to Ukraine does not help potential negotiations between Moscow and Kiev.

Russian Foreign Minister Sergey Lavrov warned that any shipments containing weapons for Ukraine would become a lawful target for Russian forces,

The Russian Embassy in Germany for its part warned that “this extremely dangerous decision [by Berlin] shifts the Ukrainian conflict to a new level of standoff.”

All five parliamentary political parties at the Russian State Duma are demanding from the highest military and political structures in the country to destroy all Ukrainian-NATO heavy weapons – not only at the front lines, but additionally and primarily near Ukrainian-NATO border as soon as such weapons cross it on land, in the air and at sea.

Such destruction will save a lot of innocent lives amongst civilians and military men.

– Moscow has also cautioned NATO and non-NATO members against supplying Ukraine with depleted uranium munitions (DUM) and with long-range weaponry capable of striking at cities deep within Russian territory.

Supplying Ukraine with DUM for western military hardware would be regarded by Moscow as the use of “dirty bombs,” said Konstantin Gavrilov, head of the Russian delegation to the Vienna Negotiations on Military Security and Arms Control. Speaking at a plenary meeting of the OSCE Forum for Security Cooperation in the capital of Austria Vienna, Gavrilov cautioned “western sponsors of Kiev’s war machine” against encouraging “nuclear provocations and blackmail.”

“We know that Leopard 2 tanks, as well as Bradley and Marder armored fighting vehicles, can use depleted uranium shells, which can contaminate terrain, just like it happened in Yugoslavia and Iraq,” he said. “If Kiev were to be supplied with such munitions for the use in western heavy military hardware, we would regard it as the use of ‘dirty nuclear bombs’ against Russia, with all the consequences that entails.”

Gavrilov also warned that Moscow will retaliate if the West were to supply Kiev with long-range weaponry to carry out strikes against Russian cities. “If Washington and NATO countries provide Kiev with weapons for striking against the cities deep inside the Russian territory and for attempting to seize our constitutionally affirmed territories, it would force Moscow to undertake harsh retaliatory actions. Do not say that we did not warn you,” he remarked.

– Ex-President Donald Trump called on Joseph Biden to end ‘crazy’ Ukraine conflict before it leads to the use of nuclear weapons.

“First come the tanks, then come the nukes. Get this crazy war ended, now. So easy to do,” Trump outlined.

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Davos more of a show, no longer so important

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“Davos has become more of a show, it’s no longer so important”, concluded Liviu Muresan from Eurodefense Romania at the end of the webinar recently jointly organized by Eurodefense Romania and the Bucharest-based MEPEI think-tank. In the aftermath of the Davos World Economic Forum, 20 key-note speakers invited to examine this year’s edition did not hesitate to cast a critical eye upon the outcome and some of them were very straightforward in assessing this year’s  WEF.

Adrian Severin, former Romanian minister of foreign affairs, gave a remarkable definition to the Davos WEF:  “something between mythology and reality because politicians come to Davos to look for intellectual validation and economic support, corporatists come to look for intellectual respectability and political assets, civil activists seek kinship with the political power and financial sponsorship. They make a network of self-legitimized supra-national power that combines the characteristics of occult interest groups, influence groups that associate oligarchic cynicism with democratic hypocrisy. A group of self- proclaimed prophets, self-confirming their prophecies.”

Experienced in foreign policy, Severin could identify new approaches during the Forum, so he portrayed in detail “the Davos WEF that turned from an incubator of ideas into a platform for launching messages and trial balloons, from a doctrinal workshop into a ballroom…from a political designer into a moral whistle-blower ….from a producer of doctrines into a producer of dogmas…from the champion of missionary realism into athlete of utopias ….from a platform of dialogue into a platform of war propaganda…from a believer in globalization into a promoter of globalism…from a follower of inclusion into a promoter of exclusion….Davos is at risk of losing popularity and political failure, it no longer solves problems, it either deepens the existing crisis or generates new crises .”

Severin argued that “this year’s edition was significant through the absences rather than through the presences because only Olaf Scholtz was present this year out of the G7 leaders….Russia and China were absent….The president of the European Commission has become a US ventriloquist , no longer representative of the European Union that is neither  Union, and no longer European…The main representatives of the US were absent. Those present discussed everything but the risk of having the world fractured into two blocks with incompatible cultural identities, with the Euro-Atlantic block increasingly weaker than the Indo-Pacific block and the Euro-African-South-American block…the discussion about green energy and other similar topics  is nonsense as long as solutions are not presented.”

Severin believes that the main concern should be “to stop the war in Ukraine and to normalize the dialogue between the Euro-Atlantic and the Euro-Asian blocks”, especially because this year’s theme was “Cooperation in a fragmented world”.

The most inspirational speech was given by Antonio Gutierez, the head of United Nations Organization, who referred indeed to the fragmented world, but Severin pointed to the fact that Antonio Gutierez gave such a speech in Davos and not in the UN in New York or Geneva, a sign of the failure of the UN, which means that the UN and the OSCE must be revived.

General Corneliu Pivariu, former head of the Romanian Military Intelligence, stressed that the Davos meeting actually does not solve any problem of the world. It speaks every year about economic inequalities without solving that, doing every year nothing else than acknowledging the deepening of inequalities. For instance, according to Credit Suisse, between December 2019  and December 2021, the global wealth increased with 42 trillion USD but 26 trillion USD belonged to the 1% richest population, and 16% to the rest of 99% of the world’s population. Another topic is global warming, which is also never curbed, and an Oxfam report released in November 2022 revealed that a billionaire’s annual emissions of CO2 are one million times higher than a person in the 90% of the world’s population.

Carlos Branco, senior analyst with the National Defense Institute in Portugal, confirmed that Davos meeting did not find solutions to the world’s problems. He reminded that, in Davos, Ursula Von Der Leyen, Olaf Scholtz and other leaders spoke of the need to make Europe independent in terms of energy but they did not explain how exactly Europe will manage to provide itself commodities and raw materials, since Europe currently has 37 strategic dependencies out of which 2% from China and 3% from Russia, while the new technologies will still make Europe dependent on Asia. “The future of Europe will depend on how it will position itself in relation to the advanced technologies, Artificial Intelligence,  a.s.o., but for the moment, Europe is trapped.”

As an outstanding expert on Asia, Viorel Isticioaia Budura, former Managing Director for Asia and the Pacific at the European External Action Service and former Romanian ambassador in China and Japan, pointed to the absence of many G7 leaders in Davos as well as of Asian leaders, among which China, which is “the beauty and Miss Universe of the world’s interdependency”, and mentioned the presence of many Asian business people in Davos this year, while reminding of the importance of Asian countries and of the three high-level summits organized in Asia last year, G20, APEC and ASEAN, and of what Anthony Blinken, the US secretary of state, called “the rest of the world”, namely, Asian countries that do not follow the Euro-Atlantic order but have become a significant part of the global economy. Isticioaia Budura wondered if the “re-globalization of the supply chains would be possible” and declared China “the champion and the promoter of globalization.”

Michael Zinkanell director of the Austrian Institute for European and Security, Vienna, expressed his opinion that “we a living in a bipolar world dominated by the US and China while Russia has no ability to project global power, and some clear conclusions after the Davos meeting are that instability is increasing in the world, the world is becoming more and more interconnected and energy independence and decarbonisation are very important for the future”.  Zinkanell sees natural disasters and socio-economic risks as the main concerns for the future, but also the interactions with some authoritarian countries that are trying to lead in this new multipolar world that will allow multilateralism.

Germano Dottori, editor of the Italian Geopolitical magazine, also agreed that Davos meeting became too politicized and not too useful but he sees the prospects for the future of the world “not so bleak like a few months ago.”

Flavius Caba Maria, president of MEPEI, the Bucharest-based think-tank that co-organized the webinar, expert on the MENA region, mentioned a few aspects among which that fact that the representatives of oil and gas companies were welcomed at Davos, unlike Glasgow, which is a sign that renewables cannot entirely meet the energy needs of humanity.

On the other hand, Caba Maria pointed to the BRICS countries and his remarks could be seen as complementary to the idea mentioned by several speakers that the Western institutions seem to have lost their ability to solve the global problems and to ensure economic equality.

Caba Maria emphasized that “the global South is establishing its own system of alliances, turning them into a source to transform global economy, thus creating a development alternative trend, different from the one promoted by the West, with three regional alliances looming: the African Union, the Community of Latin American States and Shanghai Cooperation Organization in Eurasia. Among all these countries, China stands out and everything that’s going on in China is of utmost interest for the other countries, because it has become the world’s largest economy.”

Facts to keep in mind for the organizers of next Davos meetings.

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Serbia must reject the ultimatum regarding Kosovo

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Photo: Presidency of Serbia / Dimitrije Goll

The President of Serbia, Aleksandar Vucic on January 20th  had a meeting with the Western negotiating team about the solution for Kosovo. European mediator Miroslav Lajcak, American envoy Gabriel Escobar, German and French special advisers Jens Ploetner and Emmanuel Bonne as well as Italian prime minister’s adviser Mario Talo once again discussed with the leaders of Serbia (and Kosovo) the plan(ultimatum) that should regulate relations between Belgrade and Pristina. Officially, the plan for a peaceful solution has not been presented to the public. However, Serbian media published the text of the plan and they clearly emphasize that it is an ultimatum from Quinta.  And what is even more important, no one from the Government of Serbia denied it.

Which clearly tells us that the Government of Serbia is releasing the plan(ultimatum) as a trial balloon. However, that decision turned out to be wise, because the reactions of the citizens of Serbia to the plan were more than clear on the point of view that the plan was unacceptable. Because that agreement, among other things, requires that Serbia in practice (de facto) recognize the violent secession of its own Province that is, allow Kosovo to join the United Nations.

The plan compiled by the advisers of the leaders of the two largest democracies in Europe – French President Emmanuel Macron and German Chancellor Olaf Scholz – represents a gross violation of UN Security Council Resolution 1244, the basic principles of democratic international relations, the UN Charter, and the OSCE Final Document.

The plan(ultimatum) for Kosovo, humiliates Serbia and the Serbian people by ordering that Serbia respect equality, sovereignty, territorial integrity and the so-called state symbols of Kosovo and all other countries, except it`s own sovereignty, territorial integrity and it`s internationally recognized borders confirmed by the UN, OSCE and other international organizations. Serbia is expected to cooperate in dismantling its own integrity, its own constitutional order and international reputation, so that no one could use the “Kosovo case” as a precedent for unilateral secessions, which primarily refers to Ukraine.

The fact that currently five members of the European Union (Spain, Romania, Slovakia, Greece and Cyprus) and four members of NATO do not recognize the independence of Kosovo shows how bad the acceptance of the plan would be for Serbia. The goal is also to place all responsibility for the victims and destruction on Serbia, as a victim of the NATO aggression in 1999, and to use this act to justify the aggression against Serbia, which was carried out against the international law.

Kosovo is not a frozen conflict, as claimed in the West and repeated by official Belgrade, nor it can be resolved by an ultimatum to Serbia. The best example of this is Cyprus, which was invaded by Turkey in 1974, and despite this, neither Turkey nor Cyprus (or Greece) agree to any ultimatums, nor does anyone give them. The question must be asked here, how is it possible for Quinta to issue an ultimatum to Serbia and why are the Serbian Government and the President of Serbia allowing it?!

The Serbian Government must apply new tactics

Negotiations on Kosovo with Quinta must first be conducted on essential matters. And that means, above all, the protection of the current Serbian population in Kosovo and the return of the 250,000 expelled Serbs. Regulating the status of Serbian state property in Kosovo, which was seized by the separatist government in the province. Plus, the return of stolen property to the Serbs, who were forcibly expelled from the province.

Also, bearing in mind the aggressive policy of the Kosovo separatists, who, contrary to the agreement with NATO, are sending special units to the north of the province, while perpetrating violence against the Serbs, a new strategy is needed. And this is primarily reflected in the fact that the Government of Serbia must help establish the Republika Srpska in the north of Kosovo. This means that the local Serbs would have their own police(including a special police unit), judiciary, prosecutor’s office, education, health care and control over border crossings. In other words, parity would be established in the armed forces, bearing in mind that it is not realistic to expect that Serbian president Aleksandar Vucic will ever approve the sending of the Serbian Army to Kosovo. In this way, Serbia would strategically strengthen its positions and would wait for a change on the geopolitical scene of the world, until favorable conditions are created for the full return of the southern Serbian province of Kosovo to Serbia.

Otherwise, if Serbian Government agree to Kosovo’s entry into the United Nations, it would mean that Kosovo could unite with Albania, about which Kosovo Prime Minister Albin Kurti also publicly spoke about. This would than open the issue of secession from Serbia of the Presevo Valley and the geographical region of Sandzak. And what is even more important, an incredibly strong pressure to abolish Republika Srpska in Bosnia and Herzegovina would begin. All of the above would have catastrophic consequences for the country of Serbia, but also for the entire Balkans.

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