Call for papers vol 9, no. 1, 2018 is open until 30 March 2018

TRADITIONAL AND CONTEMPORARY CONCEPTS OF SECURITY

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Thus, Thomas Hobbes, known as "a theoretician of security and order” (Milosavljevic, 2011: 57), states in his Leviathan that the purpose of the state is the individual security. “I authorize and give up my right of governing myself to this man, or to this assembly of men, on this condition; that thou give up, thy right to him, and authorize all his actions in like manner. This done, the multitude so united in one person is called a commonwealth; in Latin, civitas. This is the generation of that great leviathan, or rather, to speak more reverently, of that mortal god to which we owe, under the immortal God, our peace and defense. For by this authority, given him by every particular man in the Commonwealth, he hath the use of so much power and strength conferred on him that, by terror thereof, he is enabled to form the wills of them all, to peace at home, and mutual aid against their enemies abroad.” (Hobbes, 1885 - acoording to Bosnjak and others, 1954: 194- 195).
Furthermore, the term security gained a new public prominence in the early, liberal period of the French Revolution. Natural rights of man consisted of liberty, property, security and resistance to oppression30. Thus, security is still the state of the individual, but now their natural right. Also, the security, as one of the fundamental natural and imprescriptible rights of man, was pointed out to in the famous Declaration of the Rights of Man and Citizen of 1793 (Stojanovic, 1989: 26-27). 31
Article 2 of the Declaration states that the aim of society is the common welfare.
Government is instituted in order to guarantee to man the enjoyment of his natural and imprescriptible rights which are equality, liberty, security, and property. Article 8 of this Declaration emphasizes that security consists in the protection afforded by society to each of its members for the preservation of his person, his rights, and his property (Pavlovic, 2011b: 296-296). Thus, security is conceived in terms of liberty from personal jeopardy, which should be provided by the civil society. It means that the individual, i.e. personal safety, in the spirit of the liberal thought of the Age of Enlightenment, represents a personal and collective good. It is a state and a goal of an individual, which can be achieved only in a kind of collective endeavor (Rothschild, 1995: 62-63).
Later on, the security of an individual was considered as a political epigram, as a security of the nation. Thus Rousseau, like Locke and Montesquieu, described the social



30 Article 2 of the Declaration of the Rights of Man and Citizen, French National Assembly from 26. 08. 1789. (Fr: La Déclaration des droits de l'Homme et du citoyen).
31 The Constitution from June 24th 1973 or so-called Second Declaration. Namely, after the monarchy was abolished in France, the Convent drafted a new Constitution know as The Montagnard Constitution whose introductory part consisted of the special declaration of rights so-called Declaration Jacobine. This Jacobin declaration kept the basic positions of the 1789 Declaration, but also introduced substantial amendments, so that number of articles increased from 17 to 35.



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Security Dialogues by Toni Mileski is licensed under a Creative Commons Attribution 3.0 Unported License.
Based on a work at sd.fzf.ukim.edu.mk.

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