Abelian Group Theory. Proc. conf. Oberwolfach, 1981 by R. Göbel, E. Walker

By R. Göbel, E. Walker

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We, the Japanese people, desire peace for all time and are deeply conscious of the high ideals controlling human relationship and we have determined to preserve our security and existence, trusting in the justice and faith of the peaceloving peoples of the world. We desire to occupy an honoured place in an international society striving for the preservation of peace, and the banishment of tyranny and slavery, oppression and intolerance for all time from the earth. We recognize that all peoples of the world have the right to live in peace, free from fear and want.

As part of their evolution, however, norms can be accorded some degree of stability, tangibility or ‘embedded-ness’ through institutionalisation in legal documents, historical practice or be manifested in the form of organisations. This is central to understanding how the changes in Japan’s foreign policy and contribution to PKOs were realised. For example, the Japanese government and its people went through a soul-searching process in the 1940s and 1950s that contributed to deciding and defining the norms that would influence its behaviour with a low-profile, chiefly economic and bilateral foreign policy position winning after a competitive process with other norms.

To this end he has instrumentalised the norm of UN internationalism as a justifying factor – precisely what has been described as ‘domestic “norm entrepreneurs” advocating a minority position [by using] international norms to strengthen their position in domestic debates’ (Finnemore and Sikkink 1998: 893). Finally, Finnemore has outlined how an international organisation, UNESCO, broke out of the Realist constraints of state control and acted as the entrepreneur of a norm which ‘held that co-ordination and direction of science are necessary tasks of the modern state’ and was able to teach ‘states the value and utility of science policy organizations’ (Finnemore 1993: 566).

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