By Bent Jensen
ISBN-10: 8702144123
ISBN-13: 9788702144123
Første del omhandler de trusler og udfordringer, Danmark og landets demokratiske institutioner stod over for: den militære trussel fra Sovjetunionen og Warszawapagten; de ideologiske udfordringer fra Danmarks Kommunistiske Parti, SF og Venstresocialisterne, den stalinistiske fredsbevægelse i 1940-1950’erne, den marxistiske kulturrevolution i 1960-1970’erne, den anden fredsbevægelse i 1980’erne samt de trusler, som den sovjetiske spionage, desinformation og meningspåvirkning udgjorde – herunder den, der blev udført af danske statsborgere.
Anden del beskriver de foranstaltninger, det danske demokrati traf for at afværge såvel truslerne fra Øst som udfordringerne fra danske østsympatisører: det militære forsvar, den danske "ikke-provokationspolitik" i forhold til Kreml, de danske efterretningstjenester og deres indsats, deepest antikommunistiske organisationer og det folkelige Danmarks stilfærdige modstand. Endelig behandles Socialdemokratiets forvandling i Den Kolde Krigs sidste periode, årsagerne hertil og konsekvenserne heraf.
Ulve, får og vogtere bygger på et omfattende trykt og utrykt materiale fra en række danske og udenlandske statslige og inner most arkiver, hvoraf en stor del kommer til anvendelse for første gang i dansk historieforskning.
Ulve, får og vogtere skildrer, hvordan Danmark lower than Den Kolde Krig stod mellem et kulturelt, politisk og økonomisk tilhørsforhold til Vesten på den ene aspect og frygten for den geografisk nærliggende totalitære supermagt på den anden part.
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Additional resources for Ulve, får og vogtere: Den Kolde Krig i Danmark 1945-1991
Example text
12 Much of my argument below focuses on item (4) in the Teleological Framework as Hursthouse applies it to human beings. She has little to say about what constitutes a social group. The phrase is used to make a distinction between animals that live rather solitary lives, such as tigers, and those that live more social lives. The latter belong to a social group (such as a wolf pack). In the case of animals, these groups vary enormously in character across different species, and among human beings there are many different kinds of social groups.
59 The point of the Teleological Criterion is explicitly to avoid this danger and provide, as Hursthouse says, “rational credentials” for the virtuous person’s belief that character traits such as justice and charity (as Hursthouse understands them) are in fact virtues. To achieve this goal and remain properly naturalistic, there must be a plausible story that takes us from a version of the Teleological Criterion to the conclusion that the virtuous agent has concern for all human beings — and this story must be available to anyone with proper epistemic qualifications, however these may be understood, and not simply to those who, in effect, already accept it.
These positions are vague, and, in a real debate, they would be elaborated by reference to specific sorts of concerns. Nonetheless, the range of outlooks indicated by the four positions has clear relevance to some of the different views taken in contemporary debates about issues raised by Moral Universalism vis-à-vis virtues such as charity and justice. Of course, there may be a truth about which position most humans beings overall are inclined to accept. 61 Hursthouse is committed to the view that there is some teleological fact (or facts) about human nature that provides genuine guidance for resolving this controversy and shows which position across this spectrum is at least approximately correct.
Ulve, får og vogtere: Den Kolde Krig i Danmark 1945-1991 by Bent Jensen
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