The Virtue Ethic Difference in the Just War Discourse of James Turner Johnson and Catholic Social Teaching

Abstract

In this article, I investigate how incorporating virtue ethics into the process of interpreting and responding to conflict re-shapes the understanding and application of just war theory. More specifically, I analyze James Turner Johnson's idea of just war and the implications of Thomistic virtue ethics. My argument in this article is that Johnson's rule-based idea of just war theory lacks the more integrated virtue ethic, which we find in Thomas and in the re-appropriation of Thomistic virtue ethics in contemporary Catholic Social Teaching's discourse on just war. This contributes to Johnson's idea of just war being inconsistent with the direction of contemporary Catholic Social Teaching on just war theory, particularly regarding the presumption against war. His lack of a virtue ethic also contributes to an inadequate understanding, development, and application of basic just war criteria, particularly from a Catholic perspective.     

A challenge to the reigning theory of the just war

Troubled times often gives rise to great art that reflects those troubles. So too with political theory. The greatest work of twentieth century political theory, John Rawls's A theory of justice, was inspired in various respects by extreme social and economic inequality, racialized slavery and racial segregation in the United States. Arguably the most influential work of political theory since Rawls—Michael Walzer's Just and unjust wars—a sustained and historically informed reflection on the morality of interstate armed conflict—was written in the midst of the Vietnam War. It should be no surprise, then, that the bellicose period of the past 20 years should give rise to a robust new literature in political theory on the morality of armed conflict. It has been of uneven quality, and to some extent episodic, responding to particular challenges—the increased prevalence of asymmetric warfare and the permissibility of preventive or preemptive war—that have arisen as a result of specific events. In the past decade, however, a group of philosophers has begun to pose more fundamental questions about the reigning theory of the morality of armed conflict warfare—just war theory—as formulated by Walzer and others. Jeff McMahan's concise, inventive and tightly argued work Killing in war is without doubt the most important of these challenges to the reigning theory of the just war. This review article discusses McMahan's work, some of the critical attention it has received, and its potential implications for practice.     

Religion,Greed, and the Insanity of War

Abstract

This article quantifies only a brief encounter with the violent intersection of religion, business, and war. It surveys war in the modern world by including the following topics: the effects of war such as environmental degradation; psychological costs, including post-traumatic stress syndrome and chronic fatigue syndrome; violence against females; children at war; costs of war; causes of war and globalization. It wonders if there is such a thing as a killer-instinct that needs an antidote. Several religions from East and West, violent and non-violent, are discussed against the backdrop of war noting the presence of warrior gods and sacrifice. Finally the economic and pseudo-creative benefits of war are summarized. Selvidge poses a final question to readers, "How can we change the direction of a world gone mad?"     

The Contribution of Reinhold Niebuhr's ‘Moral Ambiguity’ to Contemporary Discussions on the Morality of Intervention and the Use of Force in a Post-Cold War World

Abstract

The post-Cold War world poses challenges to traditional principles guiding the ethics of the use of force. Military intervention and the current war on terror are two phenomena that challenge just war criteria such as just cause, right authority, and reasonable hope for success. The just war tradition is helpful but needs to be expanded and re-thought to address the pressing issues of our time. This paper suggests Reinhold Niebuhr's category of ‘moral ambiguity’ as a contribution to the discussion. His application of moral ambiguity to his situation during World War II and the Cold War witnesses to the depth that such a category can add to current international circumstances fraught with moral complexity. Though it too requires critique, contemporary discussions on military intervention reflect many of Niebuhr's evaluations of the ambiguity in the use of force as different global actors seek humane alternatives to provide relief to intense human suffering.     

"Just War" and the Contemporary Art of Justifying the Unjustifiable

Abstract

This article assesses the recent application of "just war" criteria by Charles Reed. It is clear Reed has uncritically supported Anglo-American power by omitting a great deal of counter evidence and by misrepresenting opposing views. Some consideration is given to the ways in which intellectuals can unintentionally support violence and power.     

Dominant,damaged, disappeared: imagining war through videogame bodies

ABSTRACT

Like other pop-cultural forms, videogames commonly reify militarist representations of warfare as straightforward, precise, and moral by obscuring conflict's embodied messiness. But videogames do not just reflect militarist interests in their content; they are materially, symbiotically entangled with militarist interests. Recognising this intimate connection, and the phenomenon of virtuous warfare that results, this paper takes videogames seriously as material cultural artefacts. This paper draws on feminist IR, critical military studies, and game studies to explore three categories of bodies, and their gendered logics, produced by virtualised warfare: the hypermasculine, technologised soldier; the oft-ignored broken bodies of the soldier and game developer; and the obfuscated civilian. Together, this analysis argues that the consumption and production of videogames benefits certain parties, in ways that are reproduced and sustained through the production and obfuscation of bodies. Such entanglements have real consequences for how war, and its popular culture production, is understood and imagined.     

Now More than Ever: Terrorism,Asymmetric Warfare,and the Just War Tradition

Abstract

For more than fifteen hundred years, the just war tradition has provided guidance about when wars should and should not be fought. It has also incorporated standards for how wars should be fought. The tradition rejects the claim that all use of force is evil, suggesting instead that in some circumstances the failure to use force is wrong. War is never desirable, but sometimes it is both right and necessary. The just war tradition helps us understand when this is true. The tradition developed to help control conventional warfare, but it is no less applicable to the terrorism and asymmetrical warfare prevalent in contemporary conflicts. In a world where American military power is unmatched, any opponent's best option is some form of asymmetric warfare. Such warfare is frustrating to conventional forces and tempts them to respond with an "all's fair in war" approach that is both morally wrong and militarily counterproductive. Neither pacifism nor "realism" deals adequately with the challenges of twenty-first century warfare. Only the just war tradition provides clear guidance about when and how it is right to go to war and places this in the context of establishing a peace based on justice and equity.     

Ian Hunter's Civil Philosophy

Summary

Ian Hunter's normative commitment is to civil philosophy. His sustained critique of metaphysical philosophy is to be understood in the context of his proposition that civil and moral philosophy are at war. Since civil philosophy is the only guarantor of social peace, the stakes are high.     

Warrior geopolitics: Gladiator, Black Hawk Down and The Kingdom Of Heaven

The “war on terror” and remilitarization of political anxiety in the aftermath of September 11th in the West, is both facilitated and challenged by representations of geopolitical danger and the supposed necessity for warriors to fight wars in distant lands. Ridley Scott's three movies, Gladiator, Black Hawk Down and most recently The Kingdom of Heaven explore the morality and identity of warriors. They do so in exotic landscapes and settings that emphasize the confrontation with danger as external and frequently unknowable; political violence is presented as something that has both simple and very complicated geographies. The public discussion of the necessity for warfare and “intervention” in Western states is enmeshed in discourses of moralities, rights and “just war”. The professional Western warrior, whether a special forces operative or garrison soldier in peacekeeping mode, is a key figure of the post September 11th era, physically securing the West, and simultaneously securing its identity as the repository of virtue against barbaric threats to civilization. These themes are key to Ridley Scott's work. Analyzing them in terms of the warrior, empire and the particular geographies of combat adds a specifically military dimension to the critical geopolitical literature on war and representation.     

The Wortley Park Poachers and the Outbreak of the English Civil War

Abstract

On the eve of the Civil War, Sir Francis Wortley's deer park near Sheffield attracted the persistent attention of well armed plebeian poachers. The killing of Wortley's deer was an act of defiance that slighted his honour. His reputation was further undermined by the verbal abuse of several yeoman, prompting him into defending his reputation in the West Riding Quarter Sessions and the High Court of Chivalry. An examination of this litigation leads into a discussion of Sir Francis's concept of honour, distrust of popular politics and identification with the ideology of Charles I's personal rule. A micro-history approach to Sir Francis and his poacher enemies addresses the historiographical debate over whether deference or defiance defined plebeian attitudes to the ruling elite. It also impacts upon the formation of popular allegiance at the outbreak of civil war, and Wortley's brief notoriety as a national figure when he drew his sword for the King at York on 30 April 1642.     

War as a Paradigmatic Phenomenon: Endemic Violence and the Finnish Subneolithic

Abstract

In Finnish archaeology, the hunter-gatherer Stone Age has generally been viewed as a peaceful period. Here we argue that this view is based on anachronistic understanding of the nature of war. Building on Thomas Kuhn's concept of paradigm as applied to the study of war, we examine the interpretations given to an enigmatic group of Subneolithic (ca. 3500–2000 cal. BC) megastructures located in Northern Ostrobothnia, Finland. Although generally interpreted as being related to sealing or a "symbolic" function, a defensive purpose emerges as a more probable interpretation.     

Liberal Education and the Study of Politics in a Catholic University

Abstract

Rousseau seems to exemplify an understanding of the philosophic life in general and the quest for self-knowledge in particular as a solitary enterprise. An examination of the Confessions, however, reveals that Rousseau holds that the most important discoveries about ourselves are made not in solitude, but with others. It is furthermore the case that, for Rousseau, the philosophic quest to truly know oneself entails the public articulation of one's self-understanding as a part of a comprehensive account of human things, a social activity fraught with political implications. Therefore, the problem of self-knowledge in Rousseau's thought should be understood as a social and political problem (albeit not a problem with a political solution). That this is so even for the famously solitary Rousseau tells us something important both about the thought of that philosopher and about the quest for self-knowledge as such.     

Interrogating Neoconservative Religion

Abstract

Richard John Neuhaus had a stronger basis than most neoconservatives for claiming a theological kinship with Reinhold Niebuhr, but Niebuhr was not a neoconservative or a culture warrior, and Niebuhr did not claim a moral consensus for his concept of “biblical religion.”     

James Naughtie,The Accidental American: Tony Blair and the Presidency

Abstract

The terms "justice" and "necessity" are often employed in discussions of war. The just war tradition seeks to delineate when wars are and are not just; other theologians who do not find this approach helpful may nevertheless resort to the logic of necessity. Although unjust, some wars may still be deemed necessary. Barth employs both the language and logic of justice and necessity in his approach to war. The purpose of this paper is to address Barth's exposition of war in relation to his approach to divine justice and the necessity of Christian affliction. It does not attempt to make any large claims about the just war tradition or other approaches to war. Rather, it is intended to be an immanent critique of Barth from Barth's own theology, showing that, although consistent with his view of church and state, Barth's theology of war is inconsistent with his view of both God's character as just and the external necessity of affliction to Christian witness.     

The Origins of British Military Psychiatry Before the First World War

Abstract

This article discusses the military role of the Moorish units deployed by the Nationalists during the Spanish Civil War (1936–39), and assesses their impact in cultural, social, and religious terms, especially given the image of Muslim troops going back to the Reconquista.     

Sociability and Hugo Grotius

Summary

Grotius has a rudimentary theory of sociability. Only with hindsight has a remark about appetitus societatis been promoted to the starting point of a theory that flourished in the writings of later natural jurists. In this article, I address the issue of the appearance in Grotius's natural law of sociability [as the 1715/38 English translation of John Morrice renders appetitus societatis, following Barbeyrac's sociabilité]. Writing in the just war tradition, Grotius is first of all interested in finding out the conditions for peace, and although injustice is a condition of war, it is not per se true that injustice is a perversion of society. Apparently, not all societies are perfect and the violence of war and the legal actions of peace are both instruments for achieving a greater modicum of justice in this world. Yet appetitus et custodia societatis is called the foundation of justice. Grotius achieved this context for sociability in phases, through a series of writings from c. 1600 until De iure belli ac pacis of 1625, and its revision of 1631. In this development the notion of fides plays an intriguing role, through which we can obtain a better understanding of the meaning of appetitus societatis in the later work. The present article is a sequel to a previous publication, on fides in De iure praedae (Ms. 1604/5). Analysing the genesis of appetitus societatis in De iure belli ac pacis, I argue that Grotius was changing his strategy over the years, without however arriving at a definitive solution to the question of what commits men to the pursuit of justice.     

Guerrilla healthcare innovation: creative resilience in Zimbabwe’s chimurenga, 1971–1980

Abstract

Drawing from the last five years of chimurenga, Zimbabwe’s war of self-liberation from the early 1960s to 1980s, this paper shows that the most important aspect of technology and innovation in Africa is not the technology and innovation itself, but the African spirit of creative resilience born of the specificities of struggles its people have endured. By creative resilience is meant a phenomenon whereby, even where death is the outcome, and where the situation is insurmountable, people do not just surrender to fate, but die fighting. As a site of creative resilience, chimurenga is the ultimate site of creative labor and a vast laboratory, not simply a destination for incoming technologies, or a 'user' space but generative of its own insurgent and counter-insurgent innovations. Focusing on the communal war effort involving guerrillas and ordinary Africans in the rear bases of Mozambique and Zambia and on the front inside Zimbabwe, the paper makes its argument through a focus on healthcare innovation.     

What Reformed Theology in a Calvinist Key Brings to Conversations about Justice

Abstract

This essay distinguishes John Calvin's participatory stance toward civil government and society from Peter Rideman's Anabaptist view. It outlines three theological frames that Reformed theology in a Calvinist key brings to conversations about justice. And, in distinction from some other trajectories in Reformed theological ethics, for example, Karl Barth, Miroslav Volff, it tries to retrieve a Calvinist emphasis on natural equity and human moral sensibility with the help of philosophers such as John Rawls and Michael Walzer.     

Stages of War,Stages of Man: Quincy Wright and the Liberal Internationalist Study of War

American legal scholar Quincy Wright's 1942 A Study of War was a milestone in the study of warfare, and a monumental text in the history of liberal internationalism and the social sciences. Yet, it was quickly forgotten, and neglected ever since. This paper seeks to recover Study by elucidating its historical significance, and placing it within the intellectual and institutional contexts of its time. Study, I argue, encapsulated both an interwar liberal internationalist conceptualisation of warfare as well as a pre-Realist social scientific approach to war in international relations. Through the 1,500 page Study Wright attempted to take the emergent discipline of international relations in new directions by developing a multidisciplinary and multidimensional historical, theoretical and empirical approach to warfare. He incorporated sociological and anthropological approaches and developed themes found more broadly in existing Anglo-American studies of war. Study's multidimensional approach was framed by liberal internationalist concerns and concepts, and yet also reflected the development of the social sciences in the interwar period. Study points to the more realist direction liberal internationalism may have turned to if it had not succumbed to the power-political realist conceptualisations international relations which would ascend in the 1940s.