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Ethics, and international factors
Core idea of Just War Theory
Core idea of Just War Theory
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Introduction
From the very beginning of history, humans have searched for justification for their actions as a result of their nature. Correspondingly, all the groups from democratic governments to tyrannical administrations and even terrorist organizations have all sought for the same in an effort to satisfy moral values and ethical reasoning. As a form of international relations, wars, which have been located at the crossroads of history or have directly amended the course of history, could not elude the need for moral and ethical justifications in spite of the contrasting views differentiating international relations from human relations. As Amstutz puts it , ethical reactions to the wars oscillated from “pacifism” to “amoral realism”. Whereas the pacifism approach prohibits the use of force and assumes that wars as a showcase of violence can never be morally legitimate, the latter perspective, amoral realism, holds that wars are legitimate instruments of policy and cannot be constrained morally.
Following the September 11th terrorists attacks to the United States in 2001, Jihad has been the talk of the town especially in the form of distorted interpretations by the influence of increased media coverage. In his effort of categorization which I cannot totally agree with, Amstutz also locates Jihad within the boundaries of amoral realism together with “cynical” and religious war understanding which includes holy wars and crusades.
Upon expressing the disagreement with the aforementioned position of Jihad perception, in this work, along with the original meaning of jihad, I will try to relocate the position of Jihad in an intermediary situation just like “Just War” conception. To that purpose, initially the literal mean...
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Amjad-Ali, Op.cit, p.239
Graham, Op.cit., pp.62-63
Jeff McMahan, “Just Cause for War”, pp.13-17
Graham, Op.cit., p.63
James Turner Johnson, Jihad and Just War, Opinion, p.12
http://en.wikipedia.org/wiki/Divisions_of_the_world_in_Islam, accessed on Dec 7th ,2013
Aktan, Op.cit., pp.27-28
Amstutz, Op.cit., p.115
Johnson, Jihad and Just War, Opinion, p.12
Aktan, Op.cit, p.37
Romeijn-Stout, Op.cit., p.37
Amstutz, Op.cit., p.115
Romeijn-Stout, Op.cit, p.41
Ahmet Gunes, “Views on the Rules of War in Islamic Law”, Terror and Suicide Attacks:An Islamic Perspective, ed. By Ergun Capan, 2004, p.129
Ibid, p.128
Frances V. Harbour, “The Just War Tradition and the Use of Nonlethal Chemical Weapons during the Vietnam War”, Ethics in International Affairs, ed by Andrew Valls (Lanham, MD: Rowman & Littlefield, 2000), p.54
Religion is a part of society that is so closely bound to the rest of one’s life it becomes hard to distinguish what part of religion is actually being portrayed through themselves, or what is being portrayed through their culture and the rest of their society. In Holy Terrors, Bruce Lincoln states that religion is used as a justifiable mean of supporting violence and war throughout time (Lincoln 2). This becomes truly visible in times such as the practice of Jihad, the Reformation, and 9/11. The purpose of this essay is to show that as long as religion is bound to a political and cultural aspect of a community, religious war and destruction will always occur throughout the world. A historical methodology will be deployed in order to gain
War is the means to many ends. The ends of ruthless dictators, of land disputes, and lives – each play its part in the reasoning for war. War is controllable. It can be avoided; however, once it begins, the bat...
The analysis over Crawford’s definition for Just War Theory can reinforces the statement above. Crawford’s argument talks about the prevention of greater harm as long as “moral judgments about right action [are] rooted” toward each particular component of the definition. However, it was noted that Crawford’s conclusion about terrorist wasn’t completely true and excluding them from the Just War Theory was more complicated. Byford uses different arguments to explain the difficulty of excluding terrorists as states. Within his comparison there are different war times when states acted as radical as terrorist but we never labeled them as
Likewise, Goodwin illustrates how the use of categorical terrorism can be seem being used by Al-Qaida during the attacks of 9/11. Nonetheless, it is evident that Al-Qaida is unusual in terms of using terrorism to influence the rise of unity rather than trying to overthrow a standing state. For the purpose of instigating a pan-Islamic revolutionary movement, Al-Qaida tries to unite all Islamic people under one state to develop umma, or Muslim community. The logic of Al-Qaida remained that if their “revolutionaries” could illicit a reaction from the powerful US state, resulting in oppression of the middle-eastern region, that Al-Qaida could, as a result, unite all Muslims to counter this suggested oppression. Although the end goal of Al-Qaida clear failed, it does suggest the organization’s attempt at implementing categorical terrorism.
... and Jihad According to Islam." HWeb. HWeb, 13 June 2006. Web. 05 Nov. 2013. .
“Never think that war, no matter how necessary, nor how justified, is not a crime.” As depicted in the quote by Ernest Hemingway war is a difficult situation in which the traditional boundaries of moral ethics are tested. History is filled with unjust wars and for centuries war was not though in terms of morality. Saint Augustine, however, offered a theory detailing when war is morally permissible. The theory offers moral justifications for war as expressed in jus ad bellum (conditions for going to war) and in jus in bello (conditions within warfare).The theory places restrictions on the causes of war as well as the actions permitted throughout. Within early Christianity, the theory was used to validate crusades as morally permissible avoiding conflict with religious views. Based on the qualifications of the Just War Theory few wars have been deemed as morally acceptable, but none have notably met all the requirements. Throughout the paper I will apply Just War Theory in terms of World War II as well as other wars that depict the ideals presented by Saint Augustine.
Through the years the idea that Islam is an aggressive religion has been developed. This is mainly due to the fact that the word "jihad" -- a very important concept in Islamic faith -- is often misunderstood or its initial meaning is intentionally misrepresented. From the very beginning of Islamic invasion in Europe a sense of devotion to the religion was instilled in the Muslim soldiers and believers. Religion was a really important part of their lives. The soldiers were taught to die for Allah in their holy war against unbelievers -- this was the so-called jihad. However, if one examines thoroughly the Quran, the saint book for Muslims, he/she will find that jihad carries a completely different meaning -- this is an internal struggle with oneself for achievements in a certain filed or, simply, for self-improvement. Even though most Islamic believers know what jihad really is, there are zealots that still look for excuse for their appalling and inhumane deeds in the abovementioned word. Nowadays, this is still a major problem, especially concerning the...
According to the Quran and supporting Islamic texts, jihad means striving. However, there are several words and phrases, that when coupled with jihad, display a variety of sentiments. The phrase fi sabil Allah, "in God's path," can be interpreted as fighting for the sake of God. When paired with the word ribat, jihad is related to warfare or pious doings/activism (Bonner 2006). Jihad represents a fight that has provided Muslims with a solid base of military efficiency demonstrated historically in early Islam.
... hand, the principle is still very useful and is referred to in global political and social debate. It is noted that Richard Falk, critic of western wars argues that the just war theory ‘is a vital source of modern international law governing the use of force and it focuses attention on the causes, means and ends of war’ (Shaw, 2005, p.133). It can be acknowledged, that the morality of war still remains urgently central to political argument around the world. In recent years, the Just war theory has seen to respond to the main challenges surrounding the establishment of war in Iraq in 2003. It can be assessed the war in Iraq has distorted into a stimulating theory positioning the existence of Weapons of mass destruction.Therefore, this dissertation will elaborate on the theories that are challenged by Iraq war in relation to the use of weapons of mass destruction.
Sageman, Marc. "The Journal of International Security Affairs The Normality of Global Jihadi Terrorism 2005th ser. Spring.9 (2005). .
Christianity has been in America since the Colonial Era (1600’s - 1700’s), and for over three centuries has dominated and deeply engrained itself into American Society . Islam, however, has only been introduced recently, and this has caused Islamic Believers (or Muslims) residing in America to be misinterpreted. After the September 11 bombings in 2001, there was a huge hatred for Muslims as they were interpreted as a religion that promotes destruction in the name of ‘Jihad’, or as it is often mistranslated as ‘Holy war’ . Although, the meaning of ‘Jihad’ is much wider than just ‘Holy war’, it is an internal struggle, within each Muslim, “…to be a good Muslim as well as advance the cause of Islam.” The Western understanding of ‘jihad’ however has been twisted to become related to terrorism. Whereas, Christians claim to promote the qualities of hard-work, honesty and moderation, and are therefore highly thought of in American Society, not only because of their supposed all encompassing teachings, but also because of their dominance as a religion in the Western World.
In its most literal form, the term “jihad” is an Arabic term meaning, as a noun, ‘struggle’ or, as a verb, ‘to exert effort’ toward a goal” (International Encyclopedia 1). However, in Mary Pat Fisher’s book Living Religions, the chapter on Islam discusses how the definition of the term jihad is “commonly mistranslated as ‘holy war’ (Fisher 148). While the media frequently portrays jihad consistent with the idea of “struggle,” the media almost always flips the definition on its head by suggesting that this struggle is a malicious struggle between two groups of peoples, each of whom believes that righteousness, and in many cases God, is on their side and evil is on the other side. Suggesting that jihad and violence are in connection with each other has been the case since pre-modern times. In fact, Fisher suggests that the primary associations of the word jihad are religious, specifically with reference to the Prophet Mohammad and to the religion of Islam, but also invoke a sense of violence or resistance against an opposing force.
“Terrorism involves the use of violence by an organization other than a national government to cause intimidation or fear among a target audience;” at least, this is how Pape (2003) defines terrorism in his article “The Strategic Logic of Suicide Terrorism” (343). The goal of this article by Pape is to discuss suicide terrorism and how it “follows a strategic logic, one specifically designed to coerce modern liberal democracies to make significant territorial concessions” (343). Similar to Pape, Bloom (2004) and Horowitz (2010) also delve into the exponential increase of suicide terrorism and why it occurs. Although Pape, Bloom, and Horowitz concur that suicide terrorism is increasing, they disagree why it is so prominent. While the arguments presented from each of these researchers is powerful and certainly plausible, suicide terrorism is in fact not irrational, but strategic and is most often caused by state occupation and, when organized, aimed specifically at democracies.
When discussing whether or not a nation-state should enter a war and when to do so, three beliefs on foreign policy and war exist. The three different diplomatic stances are that of pacifism, just war theory, and political realism. Political realism, or realpolitik as it is often referred to, is the belief war should only occur when it is in the national interest of the particular nation-state. Henry Kissinger, a political realist, in his book Diplomacy argues that realism is the only logical answer. Just war theorists, along with pacifists, on the other hand oppose these arguments and therefore critique of this form of diplomatic action. To construct a valid understanding of the realist perspective the arguments Kissinger puts forth in his book Diplomacy will be examined, and then a critique of those arguments will be offered through a just war theorist perspective.
The rise of terrorism and extremism in the Middle East during the time this piece was composed prompted Mohi-Ud Din to engage in a passionate argument about how these terrorists have ruined the image of Muslims. He explicitly highlights the main points of his argument by using transitional words such as firstly, secondly, and thirdly. He initiates his argument by proposing that the media’s one-sided focus on Muslim extremists prevent the viewers from recognizing that the majority of Muslims are not violent. Next, he debunks the stereotypes Americans have about Muslims and then he shifts his concern to how America’s political and military actions have exploited Muslim countries. He concludes his argument by explaining why Islam is not a threat to