43 found
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  1.  18
    Contemporary Just War Thinking: Which Is Worse, to Have Friends or Critics?James Turner Johnson - 2013 - Ethics and International Affairs 27 (1):25-45.
  2.  12
    Religion and the Human Rights Idea.James Turner Johnson - 2018 - Journal of Religious Ethics 46 (2):379-398.
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  3. The Just War Idea: The State of the Question.James Turner Johnson - 2006 - 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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  4.  13
    A Practically Informed Morality of War: Just War, International Law, and a Changing World Order.James Turner Johnson - 2017 - Ethics and International Affairs 31 (4):453-465.
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  5.  6
    The Ethics of Insurgency.James Turner Johnson - 2017 - Ethics and International Affairs 31 (3):367-382.
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  6. Can Modern War Be Just?James Turner Johnson - 1984 - Journal of Religious Ethics 12 (2):279-280.
  7.  21
    Thinking Comparatively About Religion and War. [REVIEW]James Turner Johnson - 2008 - 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.  42
    The Idea of Defense in Historical and Contemporary Thinking About Just War.James Turner Johnson - 2008 - 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.  4
    [Book Review] the Holy War Idea in Western and Islamic Traditions. [REVIEW]James Turner Johnson - 2000 - Ethics and International Affairs 14:133-140.
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  10.  35
    Humanitarian Intervention After Iraq: Just War and International Law Perspectives.James Turner Johnson - 2006 - Journal of Military Ethics 5 (2):114-127.
  11.  12
    Thinking Historically About Just War.James Turner Johnson - 2009 - 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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  12. Ideology, Reason, and the Limitation of War: Religious and Secular Concepts, 1200-1740.James Turner Johnson - 1982 - Religious Studies 18 (1):114-116.
     
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  13.  29
    Aquinas and Luther on War and Peace: Sovereign Authority and the Use of Armed Force.James Turner Johnson - 2003 - 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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  14.  14
    Getting It Right.James Turner Johnson - 2015 - Journal of Religious Ethics 43 (1):170-177.
    In addition to noting significant differences of interpretation between me and Kristopher Norris on understanding classic just war thought and judging its importance, this Comment flags errors of fact and faulty logic in the Norris essay.
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  15.  27
    Paul Ramsey and the Recovery of the Just War Idea.James Turner Johnson - 2002 - 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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  16. Universalism Vs. Relativism: Making Moral Judgments in a Changing, Pluralistic, and Threatening World.Richard J. Bernstein, Jean Bethke Elshtain, Amitai Etzioni, William Galston, Franklin I. Gamwell, Timothy Jackson, James Turner Johnson, John Kelsay & Jean Porter - 2006 - Rowman & Littlefield Publishers.
    Has moral relativism run its course? The threat of 9/11, terrorism, reproductive technology, and globalization has forced us to ask anew whether there are universal moral truths upon which to base ethical and political judgments. In this timely edited collection, distinguished scholars present and test the best answers to this question. These insightful responses temper the strong antithesis between universalism and relativism and retain sensitivity to how language and history shape the context of our moral decisions. This important and relevant (...)
     
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  17.  29
    Can a Pacifist Have a Conversation with Augustine? A Response to Alain Epp Weaver.James Turner Johnson - 2001 - 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 its objective (...)
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  18.  13
    Religion, Violence, and Human Rights.James Turner Johnson - 2013 - 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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  19. 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.James Turner Johnson - 2012 - 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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  20.  19
    Ad Fontes: The Question of Rebellion and Moral Tradition on the Use of Force.James Turner Johnson - 2013 - Ethics and International Affairs 27 (4):371-378.
    “Stab, smite, slay!” These are not the words of Bashar al-Assad telling his forces how they should deal with the Syrian rebel movement, or indeed those of any other contemporary political leader, but rather the words of Martin Luther exhorting the German nobility to a harsh response to the peasants' rebellion of 1524–1525. His writings show that he sympathized with many of the peasants' grievances so long as these did not issue in rebellion, but when they turned to force of (...)
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  21.  43
    Toward Reconstructing the Jus Ad Bellum.James Turner Johnson - 1973 - The Monist 57 (4):461-488.
    In its classic form the doctrine of the just war, whether enunciated by theological or secular theorists, had two main components: the jus ad bellum, which defined the morally acceptable limits within which a sovereign could and even should go to war, and the jus in bello, which set limits to the conduct of war. By contrast, today the problem of just limitation of war is addressed almost entirely by legal and theoretical attempts to refine the jus in bello, while (...)
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  22.  10
    Moral Traditions and Religious Ethics: A Comparative Enquiry.James Turner Johnson - 1997 - 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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  23. Warcraft and the Fragility of Virtue: An Essay in Aristotelian Ethics.Grady Scott Davis, James Turner Johnson & John Kelsay - 2000 - Journal of Religious Ethics 28 (1):137-155.
    The late twentieth century has provided both reasons and occasions for reassessing just war theory as an organizing framework for the moral analysis of war. Books by G. Scott Davis, James T. Johnson, and John Kelsay, together with essays by Jeffrey Stout, Charles Butterworth, David Little, Bruce Lawrence, Courtney Campbell, and Tamara Sonn, signal a remarkable shift in war studies as they enlarge the cultural lens through which the interests and forces at play in political violence are identified and evaluated. (...)
     
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  24.  6
    Can War Be Justified ?Just War Tradition and the Restraint of War: A Moral and Historical Inquiry.J. M. Cameron & James Turner Johnson - 1982 - Hastings Center Report 12 (5):40.
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  25. Comment on James F. Childress's' Nonviolent Resistance, Trust and Risk-Taking Twenty-Five Years Later'.James Turner Johnson - 1998 - Journal of Religious Ethics 26 (1):219-222.
     
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  26.  38
    Does Democracy "Travel"? Some Thoughts on Democracy and its Cultural Context.James Turner Johnson - 1992 - Ethics and International Affairs 6:41–55.
    Turner is optimistic that democracy does indeed "travel," but only if individuals recognize their own responsibilities within the democratic society and exercise their freedoms.
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  27.  29
    Comment by James Turner Johnson.James Turner Johnson - 2000 - Journal of Religious Ethics 28 (2):331-335.
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  28. Love and Society Essays in the Ethics of Paul Ramsey.James Turner Johnson & David H. Smith - 1974
     
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  29.  24
    Human Rights and Violence in Contemporary Context.James Turner Johnson - 1998 - 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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  30.  15
    Letters, Notes & Comments.David R. Loy & James Turner Johnson - 2001 - Journal of Religious Ethics 29 (3):503 - 511.
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  31.  10
    Grotius' Use of History and Charity in the Modern Transformation of the Just War Idea.James Turner Johnson - 1983 - Grotiana 4 (1):21-34.
  32.  7
    ‘Harsh Love’ and Forgiveness.James Turner Johnson - 2015 - Studies in Christian Ethics 28 (3):266-272.
    While Biggar in chapter 2 of his In Defence of War cites Augustine in support of an argument for forgiveness and reconciliation, this paper argues through a close look at Augustine’s Letters 95 and 139 and Book I of his On Christian Doctrine that Augustine’s view of how the Donatists should be treated focused on their punishment, not on reconciliation in the sense Biggar describes.
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  33.  5
    Recent Strategic Developments. A Critical Overview From A Just War Perspective.James Turner Johnson - 1987 - Analyse & Kritik 9 (1-2):120-141.
    Beginning with a sketch of the major moral ideas contained in just war tradition, this essay applies them to three controverted issues in contemporary military debate: nuclear deterrence strategy, the strategic defense initiative, and the possibility of building and deploying fractional megatonnage nuclear weapons on delivery vehicles of extremely high accuracy. It is argued that in terms of the criteria of just war tradition, deterrence in its present form poses grave moral problems. The two new weapons systems are then examined (...)
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  34.  15
    Is Democracy an Ethical Standard?James Turner Johnson - 1990 - Ethics and International Affairs 4:1–17.
    Can history serve to uphold democracy as an ethical standard of governance? The author suggests that the basic and cross-temporal cornerstones of morality, the family and religion, serve as "intermediate" social structures in attaining the central virtues of a moral democracy.
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  35.  6
    Theoretical Contexts of Studies on Peace and Just War.James Turner Johnson - 2004 - 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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  36.  6
    Hojjatol Islam Mahmood Mohammad! Araghi is Presi.Mehdi Faridzadeh & James Turner Johnson - 2004 - 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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  37.  5
    Letters Notes, and Comments.James Turner Johnson - 2000 - Journal of Religious Ethics 28 (2):329 - 335.
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  38.  5
    Nine Years with the Journal of Military Ethics - Change of Editors.Bård Mæland & James Turner Johnson - 2009 - Journal of Military Ethics 8 (4):263-264.
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  39.  2
    In Defence of War.James Turner Johnson - 2014 - Journal of Military Ethics 13 (4):386-393.
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  40.  2
    Letters, Notes, & Comments.Gilbert Meilaender & James Turner Johnson - 2005 - Journal of Religious Ethics 33 (3):595 - 606.
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  41.  2
    Thinking Broadly About Military Ethics.James Turner Johnson - 2002 - Journal of Military Ethics 1 (1):2-3.
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  42. Can Modern War Be Just?James Turner Johnson - 1986 - Yale University Press.
    Now that mankind has created the capability of destroying itself through nuclear technology, is it still possible to think in terms of a "just war"? Johnson argues that it is, and in the context of specific case studies he offers moral guidelines for addressing such major contemporary problems as terrorist activity in a foreign country, an individual’s conscientious objection to military service, and an American defense policy that requires development of weapons that may be morally employed in case of need. (...)
     
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  43. Letters, Notes & Comments.James Turner Johnson - 1998 - Journal of Religious Ethics 26 (1):219-222.
     
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