The Anthropocosmic responsibility of ethics is a reflection of the ambiental question above the ethics light. To take care of nature is beware of the present and future life. The anthropocosmic responsability is inside of complementary and necessity dialects idea, and this idea is also inside of man and nature. These perspective is showed by people that lived the nature experience, a way of been that express mutual respect. The ecology is an expression of harmony, the integration of all kind of life and nature ambient. The Chief Seatle had the conscience of this around 150 years ago and we are still in the beginning. We are looking for arguments to convince ourselves and other people that our intervention on nature is omnipotent and a strong power of destruction that could has no way back.

1. Rousseau versus Hobbes’ System regarding the opposition between ‘State of Nature’ and ‘Civil State’. 2. War as a consequence of the ‘Civil State’, as well as, according to Rousseau, a kind of conflict between States. 3. War and Despotism in Rousseau’s Thought. 4. The rousseaunian distinction between “Guerre” and “État de Guerre”. 5. The War’s inevitability in a sovereign entities’ context, from the different points of view both of Rousseau and of Hegel. 6. The kantian rational Imperative of Peace 7. The Perpetual Peace as a progressive historical achievement. 8. Republican State, Citizenship and Peace according to Kant. 9. The defensive Federalism from the “Zum ewigen Frieden” and a Universal Association of States as hopeful prospects for Peace. 10. The Cosmopolitan Law. 11. The Hegelian view of War as a rational procedure to settle critical conflicts between States. 12. War as civic virtue training, according to Hegel, as well as to Kant. 13. The military “professionalism of courage” and the constraints of rational Wars conduct, according to Hegel. 14. The advanced military technology as a factor to make the War irrational. 15. Kant’s coming back.

The aim of this article is to characterize the John Rawls’s theory of justice as fairness developed in A Theory of Justice (1971), Political Liberalism (1993), Replay to Habermas (1995) and Justice as Fairness: A Restatement (2001), with a view to identifying the convergent points between deontological conception with teleological characteristics and identify a substantive conception of justice, not purely procedural, which is universalist albeit not transcendental, making possible an approach between communitarian and liberal ethical theories.