{"resolved":true,"match_type":"uuid","source_type":"original_book","book_id":"c3e269f2-c36d-4862-98ef-fa37a2f8b009","title":"正义论","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7500402449","requested_by":"printed_page","book":{"source_type":"original_book","book_id":"c3e269f2-c36d-4862-98ef-fa37a2f8b009","id":"c3e269f2-c36d-4862-98ef-fa37a2f8b009","uuid":"c3e269f2-c36d-4862-98ef-fa37a2f8b009","title":"正义论","normalized_title":"正义论","author":null,"edition":null,"publisher":null,"year":null,"isbn":"7500402449","isbns":["7500402449"],"parsed":true,"ai_readable":true,"document_type":"book","page_count":624,"navigation_url":"https://workshop.closeclaw.top/ai/book/c3e269f2-c36d-4862-98ef-fa37a2f8b009","title_url":"https://workshop.closeclaw.top/ai/title/%E6%AD%A3%E4%B9%89%E8%AE%BA","fixed_page_url_template":"https://workshop.closeclaw.top/ai/book/c3e269f2-c36d-4862-98ef-fa37a2f8b009/page/{printed_page}","path_api_url_template":"https://workshop.closeclaw.top/api/ai/book/c3e269f2-c36d-4862-98ef-fa37a2f8b009/page/{printed_page}","read_url":"https://workshop.closeclaw.top/api/ai/read/c3e269f2-c36d-4862-98ef-fa37a2f8b009","page_url":"https://workshop.closeclaw.top/api/ai/books/c3e269f2-c36d-4862-98ef-fa37a2f8b009/page","search_url":"https://workshop.closeclaw.top/api/ai/books/c3e269f2-c36d-4862-98ef-fa37a2f8b009/search"},"page":{"printed_page":370,"pdf_page":382,"physical_index":382,"physical_index_base":0,"printed_page_status":"recognized","page_sha256":"cf5a5079f358047ce4756dfc07afe18fbccfdb9e1791ed9a6d0480c0aabee053"},"chapter":"第六章","content":"所以，我们不需要一种无条件的和平主义，而是需要在某些环境中有鉴别地、有良心地拒绝参与战争。国家并非不愿意承认和平主义，不愿意给它一种特殊的地位。在任何条件下都拒绝参与所有的战争是一种天真的必然具有偏狭色彩的观点。正如牧师的独身并没有对婚姻的神圣性构成挑战一样，这种观点也没有对国家权威构成挑战。①国家甚至可以通过使和平主义者有权不执行它的某些命令来表现某种宽宏大量。但是，某些特殊冲突中的以各民族所共有的正义原则为基础的良心拒绝则是另一回事。因为这种拒绝是对政府的主张的一种毅然对抗，而且当这种拒绝菁遍化时，不正义战争就不可能进行下去。假如国家权力经常有一些掠夺性的目标，并且人们有推迟政府发动战争的意向，那么一个抵制国家主张的普遍愿望尤其是不可缺少的。\n\n1）见沃尔特·斯坦编：《原子武器和基督徒的良心》（伦敦，默林出版社，1965年版），那里提出了和核武器相关的这种理论。\n\n370","previous_page":369,"next_page":371}