On War and Peace in the First Modernity: From Erasmus’ Irenic Discourse to the Just War Theory of the Founder of the School of Salamanca

Author(s):  
Simona Langella
Author(s):  
Jean Bethke Elshtain

This chapter examines Augustine of Hippo's political thought. After providing a brief biography of St Augustine, it considers the fate of his texts within the world of academic political theory and the general suspicion of ‘religious’ thinkers within that world. It then analyses Augustine's understanding of the human person as a bundle of complex desires and emotions as well as the implications of his claim that human sociality is a given and goes all the way down. It also explores Augustine's arguments regarding the interplay of caritas and cupiditas in the moral orientations of persons and of cultures. Finally, it describes Augustine's reflections on the themes of war and peace, locating him as the father of the tradition of ‘just war’ theory.


Author(s):  
Joshua Shaw

This essay considers the role of war in Levinas’s philosophy and his philosophy’s place in the secondary literature on the ethics of war. It is argued that his understanding of war most closely matches just war theory, although it bears similarities as well to pacifist fears about the depersonalization that occurs in war. These comparisons are used to raise concerns about both Levinas’s philosophy and just war theory. Reading just war theory through the lens of his philosophy exposes the inability of just war theory to settle pacifist fears about wartime depersonalization. Conversely, reading Levinas through the lens of this debate reinforces the worry that there may be an unbridgeable gap between ethics and justice in his philosophy.


Author(s):  
Charles Kimball

This chapter reviews the movement from pacifism to Just War and Crusade. It also tries to demonstrate the ways prominent Catholic and Protestant leaders have harshly used violent measures within their communities, and determines contemporary manifestations of these three approaches among twenty-first-century Christians. The Crusades constitute the third type of response to war and peace among Christians, joining the ongoing Just War and pacifist traditions. The Inquisition within the Catholic Church and the city-state of Geneva under John Calvin's leadership within the emerging Protestant movement are elaborated. These examples show how pervasive the use of violence in the name of religion had become. The Just Peacemaking Paradigm is the alternative to pacifism and Just War theory, an effort that tries to change the focus to initiatives which can help prevent war and foster peace.


Worldview ◽  
1961 ◽  
Vol 4 (10) ◽  
pp. 7-10
Author(s):  
Ernest W. Lefever

President Kennedy has it within his power to end the Cold War. Two equally dramatic and effective paths are open to him to accomplish this purpose. He can end the Cold War by capitulating to Communist demands in Berlin, in Laos and in the disarmament dialogue, or he can end it by starting a hot war.As long as Mr. Kennedy and the American people regard these alternatives as morally wrong and politically unwise, which I hope will be a long time, we will have to adjust to the perils and pitfalls of a notso- peaceful-coexistence. In this protracted conflict involving nuclear weapons (in being), unconventional warfare, diplomatic negotiations, trade, ideas and loyalties—in this novel twilight zone between war and peace—has the traditional doctrine of the just war any relevance? I believe it has. attempt to support the thesis that the traditional doctrine is relevant in principle to the nuclear-missile age, first by suggesting six necessary elements present in all moral-political decisions and then by sketching a brief outline for a “responsible” just war theory.


Author(s):  
Virginia Hel

The focus of normative political theory in recent decades has been overwhelmingly on distributive justice. Developed for institutions within national societies, questions of justice and fairness have also dominated consideration of the global problems that morality ought to address. For matters of war and peace, just war theory has been central; for other issues, distributive justice. This “justice-dominated discourse,” greatly influenced by the work of John Rawls, is now being challenged by the alternative outlook of the ethics of care. Care ethics began to be developed in the last quarter of the twentieth century by feminist moral and political theorists, and its development continues. This chapter looks at this alternative view and some of its implications.


2019 ◽  
Vol IV (I) ◽  
pp. 1-6
Author(s):  
Asghar Ali ◽  
Nazim Rahim ◽  
Syed Mussawar Hussain Bukhari

War and Peace are the two important topics of international law. Both the terms, despite polar apart in their nature are the subject matter of international law. As war is inevitable and cannot be reduced to zero; hence, international law tries to lay rules for the justification of war and its conduct. However, a just war becomes unjust when it causes disproportional civilian casualties. Humans become the target of war, whether just or unjust. On one hand, the UN Charter gives equal rights to all the humans without any discrimination and on the other hand, it considers the declaration of a just war as a prerogative of the UN Security Council only. However, states take unilateral actions and violate both the principle of proportionality and fundamental human rights. This analytical study discusses the Just War Theory and its impacts on fundamental human rights, in light of the international humanitarian law


2021 ◽  
pp. 175508822110347
Author(s):  
Lonneke Peperkamp

Peace plays a central role in the ethics of war and peace, but this proves to be an enormous challenge. In a recent article, Elisabeth Forster and Isaac Taylor grapple with this important topic. They argue that certain concepts in just war theory—aggression, legitimacy, and peace—are essentially contested and susceptible to manipulation. Because the rules are interpreted and applied by the very states that wage war, it is as if the fox is asked to guard the chicken coop—a recipe for disaster. To avoid manipulation of the theory and make the goal of peace attainable, they defend “minimalism” in the ethics of war and peace. This paper responds to and builds on their article. After nuancing the analysis, I will argue (a) that their minimalism does not solve the problem since the proposed alternative concept is equally prone to misuse, and (b) that their minimalism is mistargeted. What I propose is to specify and ground the rules of war without raising the standard too high, to disentangle jus ad bellum and jus post bellum and see peace as guiding principle for jus post bellum, and to interpret that in a minimalist way.


Author(s):  
Lauren Wilcox

The just war tradition is the most dominant framework for analyzing the morality of war. Just war theory is being challenged by proponents of two philosophical views: realism, which considers moral questions about war to be irrelevant, and pacifism, which rejects the idea that war can ever be moral. Realism and pacifism offer a useful starting point for thinking about the ethics of war and peace. Feminists have been engaged with the just war tradition, mainly by exposing the gendered biases of just war attempts to restrain and regulate war and studying the role that war and its regulation plays in defining masculinity. In particular, feminists claim that the two rules of just war, jus ad bellum and jus in bello, discriminate against women. In regard to contemporary warfare, such as post-Cold War humanitarian interventions and the War on Terror, feminists have questioned the appropriateness of just war concepts to deal with the specific ethical challenges that these conflicts produce. Instead of abstract moral reasoning, which they critique as being linked to the masculine ideals of autonomy and rationality, many feminist argue for certain varieties of an ethics of care. Further research is needed to elaborate the basis of an ethical response to violence that builds on philosophical work on feminist ethics. Key areas for future investigation include asking hard questions about whom we may kill, and how certain people become killable in war while others remain protected.


2018 ◽  
Vol 23 (4) ◽  
pp. 661-680
Author(s):  
Peri Roberts

AbstractWhere Rawls’s The Law of Peoples addresses war and the use of force then his position has often been identified closely with Walzer’s restatement of just war theory, as both positions appear to take nation-states, and the conflicts between them, to be the bedrock of the international system. On the other hand, Kant’s notion of a peaceful federation of states presents us with the notion of a world without war and where the international system is transformed. This article argues that Rawls’s account of the use of force is better understood if we read it with an eye to its resonances with Kant rather than with Walzer. Doing so rewards us with a clearer understanding of central aspects of Rawls’s account of just war and vision of international politics.


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