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Subcategories:History/traditions: War
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  1. Arash Abizadeh (2011). Hobbes on the Causes of War: A Disagreement Theory. American Political Science Review 105 (02):298-315.
    Hobbesian war primarily arises not because material resources are scarce; or because humans ruthlessly seek survival before all else; or because we are naturally selfish, competitive, or aggressive brutes. Rather, it arises because we are fragile, fearful, impressionable, and psychologically prickly creatures susceptible to ideological manipulation, whose anger can become irrationally inflamed by even trivial slights to our glory. The primary source of war, according to Hobbes, is disagreement, because we read into it the most inflammatory signs of contempt. Both (...)
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  2. Richard Adams & Chris Barrie (2013). The Bureaucratization of War: Moral Challenges Exemplified by the Covert Lethal Drone. Ethics and Global Politics 6 (4):245-260.
    This article interrogates the bureaucratization of war, incarnate in the covert lethal drone. Bureaucracies are criticized typically for their complexity, inefficiency, and inflexibility. This article is concerned with their moral indifference. It explores killing, which is so highly administered, so morally remote, and of such scale, that we acknowledge a covert lethal program. This is a bureaucratized program of assassination in contravention of critical human rights. In this article, this program is seen to compromise the advance of global justice. Moreover, (...)
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  3. Bernard T. Adeney (1990). Thomas Merton on Nuclear Weapons. Journal for Peace and Justice Studies 2 (1):66-67.
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  4. Hannah Arendt & Hans Jürgen Benedict (2009). Revolution, Violence, and Power: A Correspondence. Constellations 16 (2):302-306.
  5. Robert J. Art (1985). Between Assured Destruction and Nuclear Victory: The Case for the "Mad-Plus" Posture. Ethics 95 (3):497-516.
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  6. Mark Ayyash (2007). The Appearance of War in Discourse: The Neoconservatives on Iraq. Constellations 14 (4):613-634.
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  7. J. E. B. (1957). The Idea of War and Peace in Contemporary Philosophy. Review of Metaphysics 10 (4):720-720.
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  8. Alain Badiou (2013). Philosophy for Militants. Verso.
    Enigmatic relationship between philosophy and politics -- Figure of the soldier -- Politics as a nonexpressive dialectics.
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  9. Carla Bagnoli (2005). Humanitarian Intervention as a Perfect Duty. A Kantian Argument". Nomos 47:117-148.
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  10. Bat-Ami Bar On (2008). Military Intervention in Two Registers. Southern Journal of Philosophy 46 (S1):21-31.
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  11. Gary J. Bass (2004). Jus Post Bellum. Philosophy and Public Affairs 32 (4):384–412.
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  12. Saba Bazargan (2012). The Permissibility of Aiding and Abetting Unjust Wars. Journal of Moral Philosophy 8 (4):513-529.
    Common sense suggests that if a war is unjust, then there is a strong moral reason not to contribute to it. I argue that this presumption is mistaken. It can be permissible to contribute to an unjust war because, in general, whether it is permissible to perform an act often depends on the alternatives available to the actor. The relevant alternatives available to a government waging a war differ systematically from the relevant alternatives available to individuals in a position to (...)
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  13. Cat Beaton (2010). Learn Peace: Students Playing a Role in Nuclear Disarmament. Ethos 18 (2):28.
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  14. Alex J. Bellamy (2006). Whither the Responsibility to Protect? Humanitarian Intervention and the 2005 World Summit. Ethics and International Affairs 20 (2):143–169.
    At the 2005 World Summit, the world's leaders committed themselves to the "responsibility to protect", recognizing both that all states have a responsibility to protect their citizens from genocide, war crimes, ethnic cleansing and crimes against humanity and that the UN should help states to discharge this responsibility using either peaceful means or enforcement action. This declaration ostensibly marks an important milestone in the relationship between sovereignty and human rights but its critics argue that it will make little difference in (...)
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  15. Alex J. Bellamy (2005). Responsibility to Protect or Trojan Horse? The Crisis in Darfur and Humanitarian Intervention After Iraq. Ethics and International Affairs 19 (2):31–54.
    What does the world's engagement with the unfolding crisis in Darfur tell us about the impact of the Iraq war on the norm of humanitarian intervention? Is a global consensus about a "responsibility to protect" more or less likely? There are at least three potential answers to these questions. Some argue that the merging of strategic interests and humanitarian goods amplified by the intervention in Afghanistan makes it more likely that the world's most powerful states will act to prevent or (...)
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  16. S. R. Benatar (1993). Medical Ethics in Times of War and Insurrection: Rights and Duties. [REVIEW] Journal of Medical Humanities 14 (3):137-147.
    The military might of the modern era poses devastating threats to humankind. Wars result from struggles for material or ideological power. In this context the probability of flouting agreements made during peaceful times is great. The rights of victims and the rights of medical personnel are vulnerable to State and military momentum in the quest for sovereignty. Scholars, scientists and physicians enjoy little enough influence during times of peace and we should be sanguine about their influence during war. But we (...)
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  17. Yitzhak Benbaji (2009). The War Convention and the Moral Division of Labour. Philosophical Quarterly 59 (237):593-617.
    My claim is that despite powerful arguments to the contrary, a coherent moral distinction between the jus in bello code and the jus ad bellum code can be sustained. In particular, I defend the traditional just war doctrine according to which the independence between the in bello and ad bellum codes reflects the moral equality between just and unjust combatants and between just and unjust non-combatants. In order to establish this, I construe an in bello proportionality condition which can be (...)
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  18. Yitzhak Benbaji (2007). The Responsibility of Soldiers and the Ethics of Killing in War. Philosophical Quarterly 57 (229):558–572.
    According to the purist war ethic, the killings committed by soldiers fighting in just wars are permissible, but those committed by unjust combatants are nothing but murders. Jeff McMahan asserts that purism is a direct consequence of the justice-based account of self-defence. I argue that this is incorrect: the justice-based conception entails that in many typical cases, killing unjust combatants is morally unjustified. So real purism is much closer to pacifism than its proponents would like it to be. I conclude (...)
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  19. Seyla Benhabib (2002). Unholy Wars. Constellations 9 (1):34-45.
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  20. B. Berger (2010). Fear Itself: Civic War and the Corruption of the Citizen, by Peter Alexander Meyers. Chicago: University of Chicago Press, 2008. 376 Pp. $29.00 (Hardcover). Governing Through Crime: How the War on Crime Transformed American Democracy and Created a Culture of Fear, by Jonathan Simon. New York: Oxford University Press, 2008. 330 Pp. $29.99 (Hardcover). [REVIEW] Political Theory 38 (2):291-299.
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  21. Mauricio Berger, Cecilia Carrizo & Pastor Montoya (2006). Nuevas Geografías de la Hostilidad y Nuevas Modalidades de Composición de la Hospitalidad En Los Procedimientos Militantes Contemporáneos. In Carlos Balzi & César Marchesino (eds.), Hostilidad/Hospitalidad. Universidad Nacional de Córdoba, Area de Filosofía Del Centro de Investigaciones de la Facultad de Filosofía y Humanidades.
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  22. Joseph Betz (2005). Proportionality, Just War Theory, and America's 2003–2004 War Against Iraq. Social Philosophy Today 21:137-156.
    Just war theory requires that a nation at war respect proportionality both before it goes to war, jus ad bellum, and in the way it fights a war, jus in bello. To respect proportionality is to know or estimate on good evidence that the whole war and the tactics used in the war will not generate more evil and harm and costs than they will generate good and help and benefits. This paper argues that the 2003–2004 U.S. war on Iraq (...)
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  23. Camillo Bica (2007). Opposing a War and/or Supporting the Warrior: The Moral Obligations of Citizens in an Immoral War. Journal of Social Philosophy 38 (4):627–643.
  24. Camillo Carl Bica (1995). Just War Theory and a Practical Pacifism. Dissertation, City University of New York
    It will be argued in this study that, like the use of violence/deadly force in individual defense, the use of war in national defense is subject to certain moral restrictions and prohibitions. While traditional Just War Theory will be accepted as providing the guidelines for determining the justness of war, I will be concerned primarily with the jus in bello criterion of discriminating and affording immunity to non-combatants. ;In considering the criterion, I hope to remedy what I take to be (...)
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  25. Gabriella Blum, The Laws of War and the 'Lesser Evil'.
    Why is it that the laws of war, or international humanitarian law (IHL), allow no justification for breaking the law even if where such conduct would actually produce less humanitarian harm than following the law? In introducing the concept of a humanitarian necessity justification, and complementing existing work on humanitarian exceptions to the jus ad bellum, this paper suggests that it should. It first addresses the puzzle of IHL's existing absolutist stance with regard to compliance with IHL norms; to demonstrate (...)
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  26. Rebecca Ard Boone (2007). War, Domination, and the Monarchy of France: Claude de Seyssel and the Language of Politics in the Renaissance. Brill.
    In medias res: the life of Claude de Seyssel -- The scholar diplomat -- The translator of histories -- Seyssel in Italy : a scholar looks at war -- The scholar and the state -- Seyssel, the church, and the ideal prelate.
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  27. Helga Botermann (1974). The Role of the Army in the Period From Marius to Caesar. Military and Political Problems of a Professional Army. Philosophy and History 7 (1):66-67.
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  28. Louise Brabant (2006). Le Concept d'Intervention Dans les Champs Disciplinaires des Sciences Humaines. Éditions Ggc.
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  29. R. B. Brandt (1972). Utilitarianism and the Rules of War. Philosophy and Public Affairs 1 (2):145-165.
    The JSTOR Archive is a trusted digital repository providing for long-term preservation and access to leading academic journals and scholarly literature from around the world. The Archive is supported by libraries, scholarly societies, publishers, and foundations. It is an initiative of JSTOR, a not-for-profit organization with a mission to help the scholarly community take advantage of advances in technology. For more information regarding JSTOR, please contact support@jstor.org.
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  30. Francis Bridger (ed.) (1983). The Cross and the Bomb: Christian Ethics and the Nuclear Debate. Mowbray.
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  31. Gillian Brock (2006). Humanitarian Intervention: Closing the Gap Between Theory and Practice. Journal of Applied Philosophy 23 (3):277–291.
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  32. Jonathan E. Brockopp (ed.) (2003). Islamic Ethics of Life: Abortion, War, and Euthanasia. University of South Carolina Press.
    o ne -taking -Life ana Oavmg .Life The Islamic Context Jonathan E. Brockopp The great ethicists of the western world, Augustine, Aquinas, Kant, and others, ...
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  33. Chris Brown (2011). Justifying the Obligation to Die: War, Ethics and Political Obligation with Illustrations From Zionism, Ilan Zvi Baron. Contemporary Political Theory 10 (4):506.
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  34. William Bruening (1981). World Peace and Moral Obligation. Journal of Social Philosophy 12 (2):11-19.
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  35. Anthony Burden (2009). An Analysis of Why Stalin is to Blame for the German Invasion. Constellations 1 (1).
    The German invasion of the Soviet Union in June of 1941 has long been attributed to errors by Joseph Stalin, yet a revisionist position known as the Icebreaker hypothesis has also emerged alleging that Stalin is not to blame. This essay examines why the Icebreaker theory is erroneous based on its lack of concrete facts. The reasons why Operation Barbarossa was so effective are also examined, leading to the conclusion that Stalin should still shoulder most of the blame for Soviet (...)
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  36. Harry B. Burke (2009). War is Persuasion. Critical Review 21 (1):1-3.
    Persuasion is communication that has the potential to change the recipient’s behavior. War can be very persuasive. However, fighting is not persuasive unless it carries a persuasive message—one that changes the enemy’s behavior. Thus, the battle to persuade the enemy can be more important than the battle to destroy the enemy. Superior force of arms can lose to superior persuasion.
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  37. Richard Caplan (2000). Humanitarian Intervention: Which Way Forward? Ethics and International Affairs 14 (1):23–38.
    NATO's member states put aside their concerns for national sovereignty in favor of humanitarian considerations, acting without UN authorization. European states are rethinking historic prohibitions against humanitarian intervention after Kosovo.
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  38. Claudia Card (1990). Nuclear War. Social Philosophy Today 3:439-441.
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  39. T. Chappell (1995). Richard Norman. Ethics, Killing and War. Journal of Applied Philosophy 12 (3):300-300.
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  40. Joel R. Charny (2004). Upholding Humanitarian Principles in an Effective Integrated Response. Ethics and International Affairs 18 (2):13–20.
    The integration of political, military, and humanitarian action in responding to complex emergencies offers a compelling promise of resolving long-term problems and thereby providing peace and stability to an entire population.
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  41. Simon Chesterman (2004). Occupation as Liberation: International Humanitarian Law and Regime Change. Ethics and International Affairs 18 (3):51–64.
    The law of military occupation, a doctrine developed at a time when war itself was not illegal, became something of an embarrassment after the UN Charter established a broad prohibition on the use of force.
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  42. Noam Chomsky, Coups, UNASUR, and the U.S.
    It is instructive to compare the Charter of the Organization of American States (OAS) with that of the African Union (AU). The latter permits intervention by African states within the Union itself in exceptional circumstances. In contrast, the Charter of the OAS bars intervention "for any reason whatever, in the internal or external affairs of any other state." The reasons for the difference are clear. The OAS Charter seeks to deter intervention from the "colossus of the North" -- and has (...)
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  43. Noam Chomsky, Humanitarian Imperialism: The New Doctrine of Imperial Right.
    The end of the Cold War unleashed an impressive flow of rhetoric assuring the world that the West would now be free to pursue its traditional dedication to freedom, democracy, justice, and human rights unhampered by superpower rivalry, though there were some—called “realists†in international relations theory—who warned that in “granting idealism a near exclusive hold on our foreign policy,†we may be going too far and might harm our interests. [1] Such notions as “humanitarian intervention†and “the responsibility to (...)
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  44. Jarat Chopra & Thomas G. Weiss (1992). Sovereignty is No Longer Sacrosanct: Codifying Humanitarian Intervention. Ethics and International Affairs 6 (1):95–117.
    Chopra and Weiss address perhaps the fundamental issue in international relations today: the sacrosanct sets of sovereignty. The word "sovereignty" explains why the international community has difficulty countering human rights violations.
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  45. Claudio Cioffi-Revilla & Raymond Dacey (1988). The Probability of War in Then-Crises Problem: Modeling New Alternatives to Wright's Solution. Synthese 76 (2):285 - 305.
    In hisStudy of War, Q. Wright considered a model for the probability of warP during a period ofn crises, and proposed the equationP=1–(1–p) n , wherep is the probability of war escalating at each individual crisis. This probability measure was formally derived recently by Cioffi-Revilla (1987), using the general theory of political reliability and an interpretation of the n-crises problem as a branching process. Two new, alternate solutions are presented here, one using D. Bernoulli''s St. Petersburg Paradox as an (...)
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  46. Raphael Cohen-Almagor, The Israel-Hezbollah War and the Winograd Committee.
    On July 12, 2006, the Hezbollah terrorist organization attacked two Israeli Defense Forces' armored Hummer jeeps patrolling along the border with gunfire and explosives, in the midst of massive shelling attacks on Israel's north. Three soldiers were killed in the attack and two were taken hostage. The Israeli Defence Forces (IDF) began heavy artillery and tank fire. Prime Minister Ehud Olmert convened the government on Wednesday night, June 12, 2006 to decide Israel's reaction. The government agreed that the attack had (...)
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  47. Steven Mark Cohn (1997). Too Cheap to Meter: An Economic and Philosophical Analysis of the Nuclear Dream. State University of New York Press.
    Uses concepts from social theory to explore the history and future of nuclear power in the U.S. and to explore the nature of technological change in the U.S. economy.
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  48. Iuliana Conovici (2013). Re-Weaving Memory: Representations of the Interwar and Communist Periods in the Romanian Orthodox Church After 1989. Journal for the Study of Religions and Ideologies 12 (35):109-131.
    After the fall of Communism, the Romanian Orthodox Church was forced to face its recent past, scarred by its collaboration – harshly criticized in the early 1990s – with the Ceauşescu regime. The Church’s turn to its memory of the interwar period in order to legitimize the (re)casting of Orthodoxy as a public religion was also problematic. Based mainly, but not solely on the analysis of public discourses originating with the Orthodox Church hierarchy and clergy, this paper will address the (...)
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  49. W. A. Coupe (1962). Political and Religious Cartoons of the Thirty Years' War. Journal of the Warburg and Courtauld Institutes 25 (1/2):65-86.
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  50. Craig Cox (1994). Book Reviews: Civil Wars. [REVIEW] Business Ethics: The Magazine of Corporate Responsibility 8 (1):40-41.
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