The so-called July 2024 “Colour Revolution” in Bangladesh, which led to the collapse of Sheikh Hasina’s long-standing government and the formation of an interim government, has been widely celebrated as a democratic breakthrough. Yet, from the perspectives of Immanuel Kant, Max Weber, and several contemporary theorists, this revolution raises serious questions about its philosophical and sociological legitimacy. This came to my attention while talking with another author Jahanara Nuri, who has already published an article on this platform after Yunus announced a “July Charter” at the anniversary of the so-called “revolution”. We must admit that what happened in July – August 2024 is not a “revolution”. However, the National Citizens Party (NCP), Bangladesh Jamat-e-Islami (BJI) and its students’ wing Islami Chatra Shibir (ICS), and other Islamist right wing political parties are claiming it as “revolution”, while Bangladesh Nationalist Party (BNP) and left-wing political parties are claiming it as “mass uprising” or “resurgence”. The Bangladesh Awami League and its allies are claiming
it as a “coup”, since it is a part of a “meticulous design” as Yunus and his team claimed it. After having this conversation with Jahanara Nuri, I understood that there is a necessity to explain why philosophically this is not a “revolution”. Hence, in this article I have discussed Kant and Weber’s philosophies to explain why this is not a revolution and why the government lacks the legitimacy to declare this July Charter. Kant: Revolution Is Morally Impermissible Immanuel Kant’s political philosophy is grounded in legalism and moral duty. In his Doctrine of Right, part of the Metaphysics of Morals, Kant categorically states: “There is… no right to sedition, still less to rebellion, and least of all is there a right against the head of a state… to attack his person or even his life on the pretext that he has abused his authority.” Kant’s rejection of revolution stems from his belief that law is the condition…