In a world that continues to be riven by armed conflict, the fundamental moral and political questions raised by warfare are as important as ever. In this book Brian Orend, a foremost expert in the field, provides an engaging and up-to-date examination of these questions and more.

"Brian Orend's The Morality of War promises to become the single most comprehensive and important book on just war for this generation. It moves far beyond the review of the standard just war categories to deal comprehensively with the new challenges of the conflict with terrorism. It thoughtfully reviews every major military conflict of the past few decades, mining them for implications of the evolving tradition of just war thinking. It concludes with a critical engagement with the major (...) alternatives to just war thinking: pacifism and 'realism.' It is, in short, the most comprehensive and thoughtful assessment of all aspects of just war since Michael Walzer's classic Just and Unjust Wars." - Martin L. Cook, United States Air Force Academy. (shrink)

This essay explores Kant's writings on war and peace, and concentrates on the thesis that Kant has a just war theory. It strives to explain what the substance of that theory is, and finds that it differs in several respects from that offered by the just war tradition. Many scholars suspect that Kant has no just war theory. Effort is made to overturn this conventional understanding: first by showing, negatively, that Kant does not subscribe to the two main rival doctrines (...) on the issue, namely, realism and pacifism; and second by demonstrating, positively, how the core propositions of just war theory are consistent with Kant's basic moral and political principles. Interpretive reconstruction then reveals the full substance of Kant's just war theory, which is divided into accounts of jus ad bellum, jus in bello and jus post bellum. Kant's jus post bellum reflections remain his most deep, original and relevant in this regard. (shrink)

Can war ever be just? By what right do we charge people with war crimes? Can war itself be a crime? What is a good peace treaty? Since the Cold War ended in the early 1990s, many wars have erupted, inflaming such areas as the Persian Gulf, Central Africa and Central Europe. Brutalities committed during these conflicts have sparked new interest in the ethics of war and peace. Brian Orend explores the ethics of war and peace from a (...) Kantian perspective, emphasizing human rights protection, the rule of international law and a fully global concept of justice. Contending that Kant’s just war doctrine has not been given its due, Orend displays Kant’s theory to its fullest, impressive effect. He then completely and clearly updates Kant’s perspective for application to our time. Along the way, he criticizes pacifism and realism, explores the nature of human rights protection during wartime, and defends a theory of just war. He also looks ahead to future developments in global institutional reform using cases from the Persian Gulf War, Somalia, Bosnia, and Rwanda to illustrate his argument. Controversial and timely, perhaps the most important contribution War and International Justice: A Kantian Perspective makes is with regard to the question of justice after war. Orend offers a principled theory of war termination, making an urgent plea to reform current international law. (shrink)

War should be understood as an actual, intentional and widespread armed conflict between political communities. Thus, fisticuffs between individual persons do not count as a war, nor does a gang fight, nor does a feud on the order of the Hatfields versus the McCoys. War is a phenomenon which occurs only between political communities, defined as those entities which either are states or intend to become states (in order to allow for civil war). Classical war is international war, a war (...) between different states, like the two World Wars. But just as frequent is war within a state between rival groups or communities, like the American Civil War. Certain political pressure groups, like terrorist organizations, might also be considered “political communities,” in that they are associations of people with a political purpose and, indeed, many of them aspire to statehood or to influence the development of statehood in certain lands. (shrink)

Sadly, there are few restraints on the endings of wars. There has never been an international treaty to regulate war's final phase, and there are sharp disagreements regarding the nature of a just peace treaty. There are, by contrast, restraints aplenty on starting wars, and on conduct during war. These restraints include: political pressure from allies and enemies; the logistics of raising and deploying force; the United Nations, its Charter and Security Council; and international laws like the Hague and Geneva (...) Conventions. Indeed, in just war theory—which frames moral principles to regulate wartime actions—there is a robust set of rules for resorting to war (jus ad bellum) and for conduct during war (jus in bello) but not for the termination phase of war. (shrink)

This is a book about justice: the justice of a nation's major institutions and the justice of the interaction of nations on the world stage. Michael Walzer, one of North America's most prominent social critics, has written acclaimed works about the morality of warfare, the distribution of health care and political power, the need to tolerate social difference, and the nature of justice itself.

In lieu of an abstract, here is a brief excerpt of the content:Kant’s Just War TheoryBrian OrendKant is often cited as one of the first truly international political philosophers. Unlike the vast majority of his predecessors, Kant views a purely domestic or national conception of justice as radically incomplete; we must, he insists, also turn our faculties of critical judgment towards the international plane. When he does so, what results is one of the most powerful and principled conceptions of international (...) justice ever constructed. Kant’s central concept, that it is a demand of our own practical reason that we forge a cosmopolitan federation of free republics, based on the rule of law, human rights, and cultural and commercial development, still resonates today as a plausible and hopeful prescription for humanity’s future.Much of Kant’s international theory has recently received searching analysis and evaluation. But the bulk of this consideration has focused on Kant’s descriptive, as opposed to prescriptive, claims. Lavish attention, for example, has been showered on his assertion that perpetual peace is inevitable—that our natural antagonism will irresistibly incline us, after many failures, to establish an international juridical condition. Comparatively little has been done on thoroughly evaluating Kant’s normative claims of international justice, particularly with regard to his ideal corpus of international law and his concrete recommendations for moving from a global state of nature to a cosmopolitan civil society.1In this paper, I would like to contribute to the latter task by focusing on the moral problem that war poses as, arguably, the most frequent and severe cause [End Page 323] of ruptures in the functioning of the international system.2 In particular, I would like to argue in favour of the controversial, and original, thesis that Kant has a just war theory.3 I would then like to develop that theory in some detail and to explain its strength and suggestiveness. The focus on war seems both helpful and timely. It is helpful in that it provides a specific, graphic example with which one can apprehend more clearly the abstract architecture of Kant’s international vision. It is timely in that, in the wake of the very recent conflicts in Bosnia and Rwanda, and in light of the subsequent formation of the International War Crimes Tribunals at The Hague, renewed attention has been paid to considering what, if anything, constitutes a just war and what is permitted, and what punishable, in terms of conduct in war. A rigorous consideration of what one of the true giants of moral philosophy thought about these issues can only serve to illuminate our understanding of these current events.1. THE TRADITIONAL READING OF KANT: NO JUST WARNearly every commentator on Kant’s international theory of justice who discusses the problem of war in any detail believes that Kant not only has no just war theory, but that he is, moreover, a vicious critic of the core propositions of classical just war theorists, such as Augustine, Aquinas, and Grotius. Howard Williams, for example, says that “Kant has no theory of just war … (j)ustice and war are in conflict with one another and it is our duty as human beings to try to overcome war.” Fernando Teson contends that “Kant dismisses the idea that there could be a just war” and Georg Geismann asserts that, for Kant, “there is no such thing as a just war.” Similarly, W. B. Gallie asserts that “Kant agreed … that nothing but confusion and harm resulted from regarding any wars as just … ” There is a bevy of quotes in the Kantian corpus to support this reading.4One prominent anti-just war quote occurs in Perpetual Peace, when Kant [End Page 324] reflects on the contributions of traditional just war theorists and arrives at the following judgment:It is therefore to be wondered at that the word right has not been completely banished from military politics as superfluous pedantry, and that no state has been bold enough to declare itself publicly in favour of doing so. For Hugo Grotius, Pufendorf, Vattel and the rest (sorry comforters as they are) are still dutifully quoted in justification of military aggression, although their philosophically or diplomatically formulated codes do not and... (shrink)

In Michael Walzer on War and Justice Brian Orend offers the first clear and comprehensive look at Walzer's entire body of work. He deals with controversial subjects - from bullets, blood, and bombs to the distribution of money, political power, and health care - and surveys both the national and the international fields of justice. This is an important book that provides a thought-provoking and critical look at some of the most pressing and controversial topics of our time.

The first edition of The Morality of War was one of the most widely-read and successful books ever written on the topic. In this second edition, Brian Orend builds on the substantial strengths of the first, adding important new material on: cyber-warfare; drone attacks; the wrap-up of Iraq and Afghanistan; conflicts in Libya and Syria; and protracted struggles . Updated and streamlined throughout, the book offers new research tools and case studies, while keeping the winning blend of theory (...) and history featured in the first edition. This book remains an engaging and comprehensive examination of the ethics, and practice, of war and peace in today’s world. (shrink)

The first edition of _The Morality of War_ was one of the most widely-read and successful books ever written on the topic. In this second edition, Brian Orend builds on the substantial strengths of the first, adding important new material on: cyber-warfare; drone attacks; the wrap-up of Iraq and Afghanistan; conflicts in Libya and Syria; and protracted struggles. Updated and streamlined throughout, the book offers new research tools and case studies, while keeping the winning blend of theory and (...) history featured in the first edition. This book remains an engaging and comprehensive examination of the ethics, and practice, of war and peace in today’s world. (shrink)

Kant’s landmark essay “On Perpetual Peace” is as timely, relevant, and inspiring today as when it was first written over 200 years ago. In it we find a forward-looking vision of a world respectful of human rights, dominated by liberal democracies, and united in a cosmopolitan federation of diverse peoples. The essay is an expression of global idealism that remains an enduring antidote to the violence and cynicism that are all too often on display in international relations and foreign affairs. (...) This book features a fresh and vigorous translation of Kant’s essay by Ian Johnston, and it includes an extended introduction by philosopher Brian Orend. The introduction situates Kant’s essay in its historical context and offers a substantial analysis, section by section, of the essay itself. In doing so, Orend not only discusses Kant’s personal life and the history of the perpetual peace tradition, he also shows how Kant’s provocative ideas have inspired and infused our own time, especially the concept of a global alliance of free societies committed to respecting human rights. (shrink)

One in the series New Dialogues in Philosophy, Brian Orend has written an engaging dialogue from the perspectives of a critically injured soldier and his spouse on all questions related to the ethics of going to war and the ethics of fighting in war. Readers learn of the major traditions of thinking about war, including realism, pacifism, just war theory, and international law. Orend draws on a variety of references from the Civil War to the current war (...) in Iraq to illustrate the moral dimension and ambiguity of war. (shrink)

One in the series New Dialogues in Philosophy, Brian Orend has written an engaging dialogue from the perspectives of a critically injured soldier and his spouse on all questions related to the ethics of going to war and the ethics of fighting in war. Readers learn of the major traditions of thinking about war, including realism, pacifism, just war theory, and international law. Orend draws on a variety of references from the Civil War to the current war (...) in Iraq to illustrate the moral dimension and ambiguity of war. (shrink)

The main premise of this article is that contemporary just-war theory offers only a weak response to its two main rivals: realism and pacifism. These alternativeperspectives on the ethics of war and peace are dismissed too readily by just-war theory, often for the wrong reasons. In light of this deficiency, this paper seeksto forward the debate in two ways: 1) by reconstructing realism and pacifism in a rigorous and charitable fashion; and 2) by contending that, even in the face of (...) such formidable rivals, just-war theory remains the most plausible and principled account of the deep moral and political problems associated with the momentous issue of armed conflict. (shrink)

The main premise of this article is that contemporary just-war theory offers only a weak response to its two main rivals: realism and pacifism. These alternativeperspectives on the ethics of war and peace are dismissed too readily by just-war theory, often for the wrong reasons. In light of this deficiency, this paper seeksto forward the debate in two ways: 1) by reconstructing realism and pacifism in a rigorous and charitable fashion; and 2) by contending that, even in the face of (...) such formidable rivals, just-war theory remains the most plausible and principled account of the deep moral and political problems associated with the momentous issue of armed conflict. (shrink)

RésuméLe pacifisme a toujours constitué une approche respectable et influente à l'éthique de la guerre et de la paix. On veut ici, à partir de la littérature récente, en proposer une nouvelle évaluation. Plus précisément, l'article a deux objectifs: proposer une présentation rigoureuse et charitable des thèses pacifistes; et avancer, dans la perspective de la théorie contemporaine de la juste guerre, une critique puissante et détaillée des thèses en question.

These three books show how the enduring principles of just war theory can be applied insightfully and fruitfully to even the latest kinds of conflict, weaponry, and tactics; and they show how just war theory raises significant issues of the background political context, out of which all wars develop.

War and Border Crossings brings together renowned scholars to address some of the most pressing problems in public policy, international affairs, and the intercultural issues of our day. Contributors from widely varying disciplines discuss cross-cultural ethical issues and international topics ranging from American international policy and the invasion and occupation of Iraq to domestic topics such as immigration, the war on drugs, cross-cultural bioethics and ethical issues involving American Indian tribes. The culture clashes discussed in these essays raise serious questions (...) about what principles ought to inform the negotiating of conflicts in order to achieve, or at least approach, outcomes that are fundamentally just, fair, responsible, and ethical. (shrink)

In this article I argue that justice often requires that candidates who are sufficiently qualified for jobs be hired via lottery on the basis that this is the best way to recognise each candidate's equal moral claim to access meaningful work. In reaching this conclusion I consider a variety of potential objections from the perspectives of the employer, of the most qualified candidate, and of third parties, but ultimately reject the idea that a person's status as the most qualified candidate (...) can explain why they ought to be appointed over other sufficiently qualified candidates. (shrink)

Thomas Aquinas was one of the greatest Western philosphers and one of the greatest theologians of the Christian church. In this book we at last have a modern, comprehensive presentation of the total thought of Aquinas. Books on Aquinas invariably deal with either his philosophy or his theology. But Aquinas himself made no arbitrary division between his philosophical and his theological thought, and this book allows readers to see him as a whole. It introduces the full range of Aquinas' thinking; (...) and it relates his thinking to writers both earlier and later than Aquinas himself. (shrink)

Brian Leftow offers a theist theory of necessity and possibility, and a new sort of argument for God's existence. He argues that necessities of logic and mathematics are determined by God's nature, but that it is events in God's mind - his imagination and choice - that account for necessary truths about concrete creatures.

The view that phenomenally conscious robots are on the horizon often rests on a certain philosophical view about consciousness, one we call “nomological behaviorism.” The view entails that, as a matter of nomological necessity, if a robot had exactly the same patterns of dispositions to peripheral behavior as a phenomenally conscious being, then the robot would be phenomenally conscious; indeed it would have all and only the states of phenomenal consciousness that the phenomenally conscious being in question has. We experimentally (...) investigate whether the folk think that certain (hypothetical) robots made of silicon and steel would have the same conscious states as certain familiar biological beings with the same patterns of dispositions to peripheral behavior as the robots. Our findings provide evidence that the folk largely reject the view that silicon-based robots would have the sensations that they, the folk, attribute to the biological beings in question. (shrink)

In this article I argue that we should understand some forms of hypocritical behaviour in terms of epistemic injustice; a type of injustice in which a person is wronged in their capacity as a knower. If each of us has an interest in knowing what morality requires of us, this can be undermined when hypocritical behaviour distorts our perception of the moral landscape by misrepresenting the demandingness of putative moral obligations. This suggests that a complete theory of the wrongness of (...) hypocrisy must account for hypocrisy as epistemic injustice. (shrink)

This book uses computer modeling to investigate trends in what is published in leading philosophy journals over the last century and a half. The notable trends include the rise of realism from a fringe view to the mainstream metaphysical outlook, the increase in specialization, and the increasing depth of integration between philosophy and physical sciences. It also contains a guide to how to do similar investigations, and discussions of the strengths and weaknesses of the approach.