War and peace in the Bible -- Theoretical aspects of war in rabbinic thought -- War and peace in modern Jewish thought and practice -- Israel, war, ethics and the media.

War and peace in the Bible -- Theoretical aspects of war in rabbinic thought -- War and peace in modern Jewish thought and practice -- Israel, war, ethics and the media.

Violence -- Poliltical philosophy -- Critical theory -- Science and arts in international relations -- Psyche -- Aesthetics -- Tolstoi's War and peace.

The legacy of classical antiquity -- War and peace in the medieval world -- Holy wars, crusades, and religious wars -- Humanism and Neo-Stoicism -- The search for a science of peace.

Give your students the best chance of success with this tried and tested series' combination of in-depth analysis, engaging narrative and accessibility. Access to History is the most popular, trusted and wide-ranging series for A Level History students. War and Peace: International Relations 1890-1945 Fourth Edition supports the content and assessment requirements of the 2015 A Level History specifications. - Contains authoritative and engaging content, including Great Power rivalries and the causes of the First World War, the Peace (...) Settlements and their impact, the failure of peace leading to the outbreak of war in Europe and its expansion to World War. - Includes thought-provoking key debates that examine the opposing views and approaches of historians, such as 'Can it be argued that no one power alone bears the chief responsibility for the causes of the First World War?' - Provides exam-style questions and guidance for each relevant specification to help students understand how to apply what they have learnt. This book is suitable for a variety of courses including: AQA: International Relations and Global Conflict, c.1890-1941 OCR: International Relations, 1890-1941 WJEC: France in Revolution, c.1774-1796. (shrink)

* A selection of key writings on the problem of war and peace* Introduces students to general issues in ethics and moral theology. * Key contributors from around the world.This reader samples a wide range of modern moral and religious discussions on the subject of war and peace. In addition to providing material on pacifism, the just war debate, the nuclear option, genocide, and the concept of a holy war, it introduces students to general issues in ethics and (...) moral theology, using the morality of war as a powerful and pertinent worked example.Contributors include Elizabeth Anscombe, George Bell, Charles Curran, Y. Harkabi, Richard Harries, Stanley Hauerwas, Paul Ramsey, W. Montgomery Watt, Rowan Williams. (shrink)

The Rights of War and Peace is the first fully historical account of the formative period of modern theories of international law. Professor Tuck examines the arguments over the moral basis for war and international aggression, and links the debates to the writings of the great political theorists such as Hobbes, Locke, Rousseau, and Kant. The book illuminates the presuppositions behind much current political theory, and puts into a new perspective the connection between liberalism and imperialism.

Karma and its consequences are a major theme in Buddhism. When discussing war and peace in a Buddhist context, it is important to distinguish Buddhist philosophy from the practice of Buddhists in historical and present fact. This is because Buddhist philosophy on the subject, especially in the teachings of the Buddha and the mainstream Mahāyāna teachings, so heavily emphasizes non‐violence. The advent of engaged Buddhism places the dilemma of Buddhist violence in a new context. In so far as it (...) does not compromise the non‐violent and non‐particularist ideals of Buddhism, engaged Buddhism is an ongoing experiment in reconciling Buddhism's ideals with the reality of Buddhist behavior, in translating Buddhist personal ethics into a social ethic, and in determining how far Buddhist non‐violence can be taken on the societal level. (shrink)

The Ethics of War and Peace is a lively introduction to one of the oldest but still most relevant ethical debates. Focusing on the philosophical questions surrounding the ethics of modern war, Helen Frowe presents contemporary just war theory in a stimulating and accessible way. This 2nd edition includes new material on weapons and technology, and humanitarian intervention, in addition to: theories of self-defence and national defence jus ad bellum, jus in bello and jus post bellum the moral status (...) of combatants the principle of non-combatant immunity and the nature of terrorism and the moral status of terrorists. Each chapter uses examples and concludes with a summary, discussion questions and suggestions for further reading to aid student engagement, learning and revision. The glossary has been expanded to cover the full range of relevant terminology. This is the ideal textbook for students of philosophy and politics approaching this important area for the first time. (shrink)

This edited volume focuses on the use of ?necessary condition counterfactuals? in explaining two key events in twentieth century history, the origins of the ...

The issue of human nature is very complex and elusive, and mankind has been trying to unveil its elements since the beginnings of any philosophical reasoning. Whether they were questions of ontology, gnoseology, or ethics, it has been an uneasy task to uncover the complexity of the term. This article concentrates on finding ideas that support the existence of human nature and consequently searches for its possible ethical implications. I focused on the traditional issues of good vs evil, especially in (...) terms of dichotomy between committing violent acts and waging wars in contradiction to creation of conditions for peaceful and just societies. In the article, I compare various ideas on human nature and analyse their potential in unveiling its ethical implications. I also comment on the possibility of war and peace being consequences of human nature and its connection to our disposition of being moral subjects. (shrink)

In Ancient Greece, the relation between war and peace used to have an ambiguous meaning. War was considered as a normal state and peace was seen only as an exception or a temporary truce during a long lasting conflict. But peace and political stability were also valued: the aim of war was never the total annihilation of the opponent. Besides this opposition, there was a balance between war and peace during these times and this conception, inherited (...) from the heroic times, lasted until the beginning of the Peloponnesian War. This event redefined the relation between war and peace. The meaning of conflict moved from polemos, as codified conflict between cities, to stasis, as civil war. War was less perceived as something positive and more people valued peace and stability. Plato’s political thought was developed in this context as a potential answer to this redefinition of conflict as well as the threat of an excessive and radical conception of war. However, Plato had to face an exigent challenge. No political regime was able to establish peace anymore, so Plato needed to create a brand new political system to solve the problems raised by the Peloponnesian War. The goal of this paper will be to present Plato’s response to these political challenges by showing that his response is deeply innovative for his time but also profoundly rooted in a traditional conception of conflict that was already obsolete when he wrote his masterpieces. (shrink)

Although the nascent church had no program for social reform, careful study of the Synoptic traditions about Jesus and of the letters of Paul do give us access to early and decisive developments in Christian attitudes to the world and therefore to such issues as war and peace.

Despite their professed multiculturalism, educated Americans find it hard to imagine that others do not share their liberal values. Does not everyone love their children and want peace? The author of the article, a Tolstoy scholar and student of Russian culture, discusses topics—war, revolution, and what one scholar has called “secular kenosis”—that mark radical differences between Russians and Americans. He then describes a debate between Tolstoy and Dostoevsky over whether morality demands military intervention when a barbarous regime practices widespread (...) torture and massacre. The two novelists pose the issues in ways that shed light on a question still relevant today. (shrink)

When is it right to go to war? When is a war illegal? What are the rules of engagement? What should happen when a war is over? How should we view terrorism? _The Ethics of War and Peace_ is a fresh and contemporary introduction to one of the oldest but still most relevant ethical debates. It introduces students to contemporary Just War Theory in a stimulating and engaging way, perfect for those approaching the topic for the first time. Helen Frowe (...) explains the core issues in Just War Theory, and chapter by chapter examines the recent and ongoing philosophical? debates on: theories of self defence and national defence Jus ad Bellum, Jus in Bello, and Jus post Bellum the moral status of combatants the principle of non-combatant immunity the nature of terrorism and the moral status of terrorists. Each chapter concludes with a useful summary, discussion questions and suggestions for further reading, to aid student learning and revision. _The Ethics of War and Peace_ is the ideal textbook for students studying philosophy, politics and international relations. (shrink)

When a nation declares war, it rarely takes time to define the concept. When a peace treaty is signed, governments and peoples assume that they know what to exp.

McCarthy, Kathleen Dad, you were a devoted, but always critical, member of the Catholic Church and taught us that, each of us, in our way, must always challenge institutions to live up to their ideals. May your beloved Church have the courage to confront its past injustices and may we be brave enough to keep on calling on it to do so.

Saint Augustine, being seen as one of the first just war theorists, famously stated that the true object of war is peace.1And while just war theory is often said to be the leading position on the morality of war, today, it is struggling to keep up with the changing international reality. It is premised upon a certain conception of war - as armed conflict between two states - and on a clear demarcation line between the situation of war and (...) the situation of peace. This however, seems to no longer fit the political reality. More often than not, we find ourselves in a grey area. This ‘new’ political reality, the changed character of war, and the often blurry boundaries between war and peace, pose serious challenges to just war theory. This paper analyzes one solution: an extension of the bipartite conception of the theory. A branch called jus ante bellum, preventive peacemaking, is sometimes suggested to precede jus ad bellum. And jus post bellum, justice after the war, is the welcomed branch that could provide post war guidance. This paper explores what it means to adopt these branches. What does it bring us to extend the theory? It is presumed that it would benefit the goal of just war theory, that Augustine already pointed at: limiting war and realizing a ‘just and durable peace’. But is an extension really a good idea? There are several reasons why we should be careful to regard these arguably important issues within the parameters of just war theory. (shrink)

This contribution to the Common Knowledge symposium “Peace by Other Means” argues that the drive for self-esteem, achieved by gaining honor or standing, has been a root cause of violent conflict and war throughout history and that peace-making that does not take account of what the Greeks called thumos is bound to fail. Using an original data set of all wars since 1648 involving great or rising powers, the essay shows how wars associated with honor, standing, and revenge, (...) all expressions of thumos, far outnumber those caused by security or material concerns. At the same time, it is argued, diplomacy and the theory of international relations have turned increasingly toward belief that conflicts are resolved only by negotiation based on the rational consideration of material interests. The author concludes that conflict resolution needs to rethink its presumptions in comparison with those of Greco-Latin literature and philosophy. (shrink)

_Addresses perceived irresolvable paradoxes regarding reality as presented by a number of philosophers._.

_Addresses perceived irresolvable paradoxes regarding reality as presented by a number of philosophers._.

Denis Diderot’s ideas about war and peace crystalize many of the contradictions in the world that he identified. On the one hand, war is a natural product of contradictions between natural law and human developments. On the other hand, it can and should always be subject to moral judgment based on a wide-ranging knowledge of history and context. War can be good if it eliminates tyranny, and bad if it limits freedom, equality, and prosperity. Peace can be good (...) if it cultivates the latter, and bad if it freezes inequality. Diderot never allows himself to rest on universal judgments for all times and all places, but insists upon never-ending comparisons and contrasts between the moral world and the natural world. Philosophical materialism provides the basis for his understanding of the world, but morals provide the instruments of judgment. (shrink)

Feminists have long hoped to intervene in the practice of war. Many have thought of war as a masculine endeavor which endangers women in distinctive ways and reflects and contributes to men's violence against women in civil society. Some have also believed that women have distinct capacities for making peace. In recent decades, feminists have elaborated these insights, offering a more precise understanding of war's masculinity, war's victimization of women and feminine peacefulness. Despite the vitalizing presence of many military (...) feminists, the cumulative effect of feminist intervention has been to question the practice of warmaking itself and to challenge the cultures which prepare, justify, and suffer from war. (shrink)

A futuristic examination of metaphysical systems, responsibility, understanding, conceit, continuums, and history’s vector.

Addresses perceived irresolvable paradoxes regarding reality as presented by a number of philosophers.

Addresses perceived irresolvable paradoxes regarding reality as presented by a number of philosophers.

Addresses perceived irresolvable paradoxes regarding reality as presented by a number of philosophers.

When a nation declares war, it rarely takes time to define the concept. When a peace treaty is signed, governments and peoples assume that they know what to exp.

The paper discusses the attitude of the bhagavadgita in relation to war and peace and justifies its views on independent grounds. The views that the gita is primarily interested in teaching either war or peace, And that the teachings of war and peace are necessarily incompatible are repudiated. The paper shows that the central message of the gita is something more basic and comprehensive, And that the war, As envisaged by the gita, Is not incompatible with a (...) life of peace and righteousness. In this context the concept of 'righteous war' is explained and its scrupulous and exceptional use vindicated. (shrink)

Examines political philosophies of the classic theorists as a means to understand international dilemmas in the post-Cold War world.

Nearly four decades after a revolution, experiencing one of the longest wars in contemporary history, facing political and ideological threats by regional radicals such as ISIS and the Taliban, and having succeeded in negotiations with six world powers over her nuclear program, Iran appears as an experienced Muslim country seeking to build bridges with its Sunni neighbours as well as with the West. "Ethics of War and Peace in Iran and Shi'i Islam explores the wide spectrum of theoretical approaches (...) and practical attitudes concerning the justifications, causes and conduct of war in Iranian-Shi'i culture. By examining primary and secondary sources, and investigating longer lasting factors and questions over circumstantial ones, Mohammad Jafar Amir Mahallati seeks to understand modern Iranian responses to war and peace. His work is the first in its field to look into the ethics of war and peace in Iran and Shi'i Islam. It provides a prism through which the binary source of the Iranian national and religious identity informs Iranian responses to modernity. By doing so, the author reveals that a civilization-conscious soul in modern Iran is re-emerging. (shrink)

Islam means "peace" and "submission to God." With its ethical system of instruction for a balanced life based on faith and reason, how did this "religion of peace" come to be feared? After the 9/11 tragedy, Islam was judged by many in the West to be a hub of terrorism and a threat to world peace. People everywhere voiced concern over its concepts of war and Jihad. Ashraf traces these and related concepts from their inception in Qur'anic (...) injunctions and the Prophet's precepts to their current interpretation, evaluating them in their spiritual, moral, juridical, and cultural contexts. Misunderstandings about Islam lie at the core of much bitterness and violence. With no central authority to definitively interpret its teachings, misconceptions regarding Islam's ideology of war and peace abound. To label Islam as militant is to misinterpret jihad as simply a call to war and to ignore its laws governing warfare, which emphasize restraint as far as possible. Islamic Philosophy of War and Peace explains the spirit of Islam, its mandate for peace, and what the pluralistic notion of jihad stands for in the hope that clearing up ambiguities will foster peaceful relations between Muslims and the rest of the world. (shrink)

The Twenty-fifth Congress of the CPSU exercised a major influence on research on cardinal problems of world development, including the problems of war and peace, which were defined by the congress as the principal question of our time. The Peace Program propounded by the Twenty-fourth Party Congress was pursued and developed so extensively and integrally at the Twenty-fifth Congress that this historical document as a whole came to be termed the Peace Program of the Twenty-fourth and Twenty-fifth (...) Congresses of the CPSU. The Party undertook exceptionally extensive measures to implement the decisions of the Twenty-fifth Congress, and theoretical aspects of the problem of war and peace were comprehensively and profoundly argued and elaborated in the works of L. I. Brezhnev - and other leaders of the Party and Soviet government. (shrink)

Desiderius Erasmus who is known as a prominent philosopher of renaissance period has been mentioned as a humanist or pacifist in many sources. Nevertheless, it seemed that he articulated some different thoughts beyond the ideas attributed to him. About the point in question, this work aims to discuss how to position Erasmus in ideological terms through analyzing his ideas he revealed in his works about war and peace. Within this context, it will be examined to what extent the ascription (...) of humanist and pacifist frequently to him is coherent. Consequently, it will be tried to suggest a proposal about how we should describe him depending on the findings. (shrink)

Throughout the text of the _Han Feizi_, we see opposition to traditional (and often Confucian) perspectives on a wide range of state activities, both internally and externally. This antipathy towards the traditional morally-based criteria for justifying state actions extends to the questions of when, how, and if to wage war. In what we may today think of as reasoning akin to Western conceptions of political realism, Han Fei argues that considerations of morality have no place, either in questions of war (...) and peace or, indeed, in broader questions of politics more generally. This is not, though, to say that Han Fei is uninterested in broader questions of when ware and peace are justified. However, such justifications are based not to be justified by appeal to moral concerns. Rather, the fundamental question to be answered is how the strength, security, and flourishing of the state would be affected by warfare. By viewing questions of war and peace from the perspective of state consequentialism, Han Fei believes that we can ascertain the answers to questions not only about when and if to engage in warfare, but also to questions of what particular actions can be justified within the context of war. (shrink)

_A futuristic examination of metaphysical systems, responsibility, understanding, conceit, continuums, and history’s vector._.

Tolstoy’s War and Peace is a magnificent work; as any such work, it can be read in a variety of ways and be found to teach us important lessons at a number of independent levels. Here I want to look at it as an extended meditation on historical causality---and, by implication, on causality, period. So I will not be taking it for granted that it is a novel; I will be treating it as if it were an outcome of (...) the conceptual reflection philosophers engage in---though, when all is said and done, I will be able to shed light on some of its structural features as a novel. (shrink)

The two concepts "war" and "peace" and the two sets of social phenomena underlying them exercise a profound influence on the minds of men and on their historical destiny. Therefore, it is natural for everyone to think about these phenomena in one way or another, to try to understand their nature, essence, and role in history and, in the final analysis, to come to some conclusions about the possibility and means of preventing war and attaining a firm peace (...) on earth. (shrink)

Volume 18, Issue 4, December 2019, Page 354-355.