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  1. James Turner Johnson (2013). Ad Fontes: The Question of Rebellion and Moral Tradition on the Use of Force. Ethics and International Affairs 27 (4):371-378.
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  2. James Turner Johnson (2013). Contemporary Just War Thinking: Which Is Worse, to Have Friends or Critics? Ethics and International Affairs 27 (1):25-45.
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  3. James Turner Johnson (2013). Religion, Violence, and Human Rights. Journal of Religious Ethics 41 (1):1-14.
    Beginning with the support given by religious groups to humanitarian intervention for the protection of basic human rights in the debates of the 1990s, this essay examines the use of the human rights idea in relation to international law on armed conflict, the “Responsibility To Protect” doctrine, and the development of the idea of sovereignty associated with the “Westphalian system” of international order, identifying a dilemma: that the idea of human rights undergirds both the principle of non-intervention in the internal (...)
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  4. James Turner Johnson (2012). On Giving Birth to a New Organism and Helping to Shape a Discipline: Reflections on the Idea of Thejournal of Military Ethicsand its Relation to Developing Thinking About Ethics and War. Journal of Military Ethics 11 (1):2-9.
    Abstract [Remarks at the 10th-anniversary conference for the Journal of Military Ethics, Oslo, Norway, 9 September 2011, arranged by the journal in collaboration with the Norwegian Defence University College, the Peace Research Institute Oslo, and Bj?rknes College.].
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  5. James Turner Johnson (2009). Thinking Historically About Just War. Journal of Military Ethics 8 (3):246-259.
    This essay responds to the six essays on my thought above, doing so both directly on particularly important points and indirectly through my own reflections on how I understand my work and its development.
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  6. Bård Mæland & James Turner Johnson (2009). Nine Years with the Journal of Military Ethics - Change of Editors. Journal of Military Ethics 8 (4):263-264.
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  7. James Turner Johnson (2008). Thinking Comparatively About Religion and War. [REVIEW] Journal of Religious Ethics 36 (1):157-179.
    In contrast to the period when the "Journal of Religious Ethics" began publishing, the study of religion in relation to war and connected issues has prospered in recent years. This article examines three collections of essays providing comparative perspectives on these topics, two recently authored studies of Buddhism and Islam in relation to war, and a compendious collection of texts on Western moral tradition concerning war, peace, and related issues from classical Greece and Rome to the present.
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  8. James Turner Johnson (2008). The Idea of Defense in Historical and Contemporary Thinking About Just War. Journal of Religious Ethics 36 (4):543-556.
    What is, or should be, the role of defense in thinking about the justification of use of armed force? Contemporary just war thinking prioritizes defense as the principal, and perhaps the only, just cause for resorting to armed force. By contrast, classic just war tradition, while recognizing defense as justification for use of force by private persons, did not reason from self-defense to the justification of the use of force on behalf of the political community, but instead rendered the idea (...)
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  9. Richard J. Bernstein, Jean Bethke Elshtain, Amitai Etzioni, William Galston, Franklin I. Gamwell, Timothy Jackson, James Turner Johnson, John Kelsay & Jean Porter (2006). Universalism Vs. Relativism: Making Moral Judgments in a Changing, Pluralistic, and Threatening World. Rowman & Littlefield Publishers.
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  10. James Turner Johnson (2006). Humanitarian Intervention After Iraq: Just War and International Law Perspectives. Journal of Military Ethics 5 (2):114-127.
  11. James Turner Johnson (2006). The Just War Idea: The State of the Question. Social Philosophy and Policy 23 (1):167-195.
    This essay explores the idea of just war in two ways. Part I outlines the formation, early development, and substantive content of just war tradition in its classic form, sketches the subsequent development of this idea in the modern period, and examines three benchmarks in the recovery of just war thinking in American thought over the last four decades. Part II identifies and critiques several prominent themes in contemporary just war discourse, testing them against the context, purpose, and content of (...)
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  12. Gilbert Meilaender & James Turner Johnson (2005). Letters, Notes, & Comments. Journal of Religious Ethics 33 (3):595 - 606.
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  13. Mehdi Faridzadeh & James Turner Johnson (2004). Hojjatol Islam Mahmood Mohammad! Araghi is Presi. In , Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publications.
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  14. James Turner Johnson (2004). Theoretical Contexts of Studies on Peace and Just War. In Mehdi Faridzadeh (ed.), Philosophies of Peace and Just War in Greek Philosophy and Religions of Abraham: Judaism, Christianity and Islam. Global Scholarly Publications.
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  15. James Turner Johnson (2003). Aquinas and Luther on War and Peace: Sovereign Authority and the Use of Armed Force. Journal of Religious Ethics 31 (1):3-20.
    Recent just war thought has tended to prioritize just cause among the moral criteria to be satisfied for resort to armed force, reducing the requirement of sovereign authority to a secondary, supporting role: such authority is to act in response to the establishment of just cause. By contrast, Aquinas and Luther, two benchmark figures in the development of Christian thought on just war, unambiguously gave priority to the requirement of sovereign authority as instituted by God to carry out the responsibilities (...)
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  16. James Turner Johnson (2002). Paul Ramsey and the Recovery of the Just War Idea. Journal of Military Ethics 1 (2):136-144.
    While the origin and development of the just war tradition until the early modern period blended concerns, ideas, and practices from the moral, legal, political, and military spheres, from the mid-seventeenth century until the mid-twentieth it largely disappeared as a conscious source of moral reflection about war and its restraint. Beginning in the 1960s, however, American theologian Paul Ramsey initiated a recovery of just war thinking in a series of writings applying the principles of discrimination and proportionality, ideas he traced (...)
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  17. James Turner Johnson (2002). Thinking Broadly About Military Ethics. Journal of Military Ethics 1 (1):2-3.
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  18. James Turner Johnson (2001). Can a Pacifist Have a Conversation with Augustine? A Response to Alain Epp Weaver. Journal of Religious Ethics 29 (1):87 - 93.
    Christians have historically differed as to whether the wrongness of an act is to be located in the objective character of the act or in the intention of the agent. By blurring this distinction, Alain Epp Weaver fails to see the real principle of consistency that unites Augustine's analyses of warfare and lying. Likewise, by not appreciating the fact that Augustine analyzes the wrongness of the act in terms of intention whereas Yoder analyzes its wrongness in terms of (...)
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  19. David R. Loy & James Turner Johnson (2001). Letters, Notes & Comments. Journal of Religious Ethics 29 (3):503 - 511.
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  20. James Turner Johnson (2000). Comment by James Turner Johnson. Journal of Religious Ethics 28 (2):331-335.
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  21. James Turner Johnson (2000). [Book Review] the Holy War Idea in Western and Islamic Traditions. [REVIEW] Ethics and International Affairs 14:133-140.
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  22. James Turner Johnson (2000). Letters Notes, and Comments. Journal of Religious Ethics 28 (2):329 - 335.
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  23. James Turner Johnson (1998). Comment on James F. Childress's' Nonviolent Resistance, Trust and Risk-Taking Twenty-Five Years Later'. Journal of Religious Ethics 26 (1):219-222.
     
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  24. James Turner Johnson (1998). Human Rights and Violence in Contemporary Context. Journal of Religious Ethics 26 (2):319 - 328.
    Since World War II human rights language has come to occupy a central place in moral and legal discourse on the justification and limitation of armed conflict. At the core of contemporary international humanitarian law, concern for human rights has also developed as a vehicle for identifying and expressing moral concerns held in common across diverse cultural systems.
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  25. James Turner Johnson (1997). Moral Traditions and Religious Ethics: A Comparative Enquiry. Journal of Religious Ethics 25 (3):77 - 101.
    This essay explores the convergence of theoretical or foundational, historical, and comparative concerns in religious ethics through the examination of two religiously informed traditions on statecraft, that shaped by Augustine's idea of the civitas dei and that shaped by classical Islamic juristic thought on the dar alislam. Three issues are examined for each tradition: the concept of normative political order, the nature of justified use of force, and the implications of their rival claims to universality. The essay shows how the (...)
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  26. James Turner Johnson (1992). Does Democracy "Travel"? Some Thoughts on Democracy and its Cultural Context. Ethics and International Affairs 6 (1):41–55.
  27. James Turner Johnson (1990). Is Democracy an Ethical Standard? Ethics and International Affairs 4 (1):1–17.
  28. James Turner Johnson (1983). Grotius' Use of History and Charity in the Modern Transformation of the Just War Idea. Grotiana 4 (1):21-34.
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  29. James Turner Johnson (1973). Toward Reconstructing the Jus Ad Bellum. The Monist 57 (4):461-488.
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