Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Just war theory questions
The significance of Augustine just war
The significance of Augustine just war
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Just war theory questions
What is the Just War theory and how did it pertain to St. Augustine? According to Augustine there is no private right to kill. According to Paul Ramsey opposes in The Just War, Christian participation in warfare “was not actually an exception to the commandment, “you shall not murder” but instead an expression of the Christian understanding of moral and political responsibility. One can kill only under the authority of God. St. Augustine argued that Christian rulers had such an obligation to make peace for the protection of his subjects even if the only way to eliminate such a threat was through force of arms. St. Augustine believed that in wars there was a right intention.
Augustine also commented that wars should not be fought with hatred but with a desire to defeat evil and injustice. “The wise man will wage just wars”. This means that they are not fighting just to get paid. St. Augustine formed the foundation of the just war tradition which had an influence upon moral-philosophical thought on military issues in the west ever since. The just war theory deals with the historical body of rules and agreements that have applied in various wars across the ages.
The Just War tradition is a set of mutually agreed rules of combat and may be said to commonly evolve between two culturally similar enemies. The Just War theory involved women and children or the treatment of prisoners. The Just War had undergone a revival mainly in response to intervention of nuclear weaponry. The Just War Theory possessing good intention constitutes the condition of moral activity, regardless of the consequences envisioned or caused, and regardless, or despite any self interest in the action the agent may have. When just war is engaged, the military ...
... middle of paper ...
...1992). War and Peace. Everyman.
Anscombe, Elizabeth. (1981) “War and Murder”. In Ethics, Religion, and Politics. University of Minnesota Press. pp. 51-71.
Dockrill, Michael and Barrie Paskins (1979). The Ethics of War.
Robinson, Paul ed., (2003) Just War in a Comparative Perspective. Ashgate.
Walzer, Michael (1978). Just and Unjust Wars. Basic Books.
"Religious_Studies - Just War Theory." Tutor2u | Economics | Business Studies | Politics | Sociology | History | Law | Marketing | Accounting | Business Strategy. Web. 06 Apr. 2011. .
"A Time For War? | Christianity Today | A Magazine of Evangelical Conviction." ChristianityToday.com | Magazines, News, Church Leadership & Bible Study. Web. 06 Apr. 2011. .
Laws exist to protect life and property; however, they are only as effective as the forces that uphold them. War is a void that exists beyond the grasps of any law enforcing agency and It exemplifies humankind's most desperate situation. It is an ethical wilderness exempt from civilized practices. In all respects, war is a primitive extension of man. Caputo describes the ethical wilderness of Vietnam as a place "lacking restraints, sanctioned to kill, confronted by a hostile country and a relentless enemy, we sank into a brutish state." Without boundaries, there is only a biological moral c...
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...
This takes us to the concept of just war. Aristotle saw just war as a means to a higher goal. You don't just fight the war to win the war there needs to be a purpose to fighting the war. He goes on to tell us how others view just war. The Romans said war was just only when conducted by the state, and only accompanied by a declaration of hostilities, meaning war had to be declared on someone. Rebellions and revolutions were not considered just wars. The Japanese did not define when war was just or proper. Early Christians rejected war; this came from the effort to be more Christ like, the Golden Rule, due unto others as you would have them do to you. Later the Christians could no longer be pacifists; they were going to have to go to war sometime after Constantine became emperor and declared Christianity as the main religion of the time.
Throughout history, war has been the catalyst that has compelled otherwise-ordinary people to discard, at least for its duration, their longstanding beliefs about the immorality of killing their fellow human beings. In sum, during periods of war, people’s views about killing others are fundamentally transformed from abhorrence to glorification due in large part to the decisions that are made by their political leaders. In this regard, McMahan points out that, “As soon as conditions arise to which the word ‘war’ can be applied, our scruples vanish and killing people no longer seems a horrifying crime but becomes instead a glorious achievement” (vii). Therefore, McMahan argues that the transformation of mainstream views about the morality of killing during times of war are misguided and flawed since they have been based on the traditional view that different moral principles somehow apply in these circumstances. This traditional view about a just war presupposes the morality of the decision to go to war on the part of political leaders in the first place and the need to suspend traditional views about the morality of killing based on this
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
Jus ad bellum is defined as “justice of war” and is recognized as the ethics leading up to war (Orend 31). Orend contends that an...
The idea of war and how it can be justified, is a rather trick topic to touch on, as there are diverse ethical and sociological implications that have to be weighed on every step. Mainly we could look at the “Just War Theory” and see how that could possibly apply to the real world. To be able to enter a “Just War” nations must meet six criteria in Jus ad Bellum (Going to War). The criteria is as follows: “Just Cause”, “Right Intention”, “Proper Authority and Public Declaration”, “Last Resort”, “Probability of Success”, and lastly “Proportionality”. However the tricky bit of the Just War theory, is that all six of those elements must be met, to go to war in a morally justifiable way. This could make an easy blockade for nations to veto another nation's effort to enter a war, even if morally justifiable. The problem with an internationally mandated “war-committee”, means that the fate of another nation's well-being could very well be in the hands of a nation with an ulterior motive. It could also fall into the grounds of new found illegal activity. Lets give a hypothetical situation, say nation 'X' wants to go to war with nation 'Y' in an act of self-defence, but it doesn't meet some of the requirements for “Just War theory” and is thus blocked by the war-committee. Then as a consequence, nation 'X' is invaded and annexed due to lack of defence. Nation 'X' could have made an effort to prepare for war, but at the cost of possibly being condemned and sanctioned by the war-committee. In an overall view, it's easy to see why the UN or other major international coalitions will not adopt a system based around Just War Theory.
McDonald. “Just War Theory.” Humanities. Boston University. College of General Studies, Boston. 24 February 2014. Lecture.
September 11th, 2001. An organization denoted as terrorists by the United States, Al-Qaeda, attacked the U.S on our own soil. In his “Letter to the American People”, the leader of Al-Qaeda, Osama Bin Laden, takes a defensive stance regarding the attack, giving his justifications of why the attack on the U.S was warranted and acceptable in the terms of Just War Theory, citing examples of the Right to Self-Defense and reasons why he was justified in targeting American civilians. Just War Theory is comprised of ideas of values to determine when acts of aggression are morally justified or not, and it is primarily split into two categories, Jus Ad Bellum (Justice of War) and Jus In Bello (Justice in War) (Walzer 21). In this essay, I will be arguing against Bin Laden’s claims of the justification of Al-Qaeda’s attack, using the failure of Bin Laden’s attack to meet the requirements for a just war in terms of Jus Ad Bellum and Jus In Bello.
The just war theory is described by Thomas Massaro in his book Living Justice as the “principle that warfare might be justified under certain conditions” (108). The complexities involved with international relations makes determining a just war very difficult. Even though historically pacifism hasn’t gained much traction within Catholic circles, it currently is gaining popularity with many mainstream Catholics. With so many differing views on military action, one might ask, “What determines a just war? How can we balance the need for peace with self-defense?” An examination of criteria for a just war and critiques written on this topic might shed light on these two questions.
Throughout history men have lived and died for their religious beliefs. Wars have been and won and battles have been lost in the name of higher deities. Both men and women have taken up the sword in the name of a higher power. Specifically, in our country, the first English settlers sought to convert the heathen Indians and many Indians died in the process. From the Crusades to the recent tragedy in New York, strong and charismatic leaders have taken men and filled them with religious fervor. Editha attempts to convince George that recent events, a war has been declared, are part of God’s master plan. Editha assumes the role of the charismatic religious leader in her attempt to sway George. George has an antiwar mentality and Editha seeks to change this by bringing into question his loyalty to God.
The limits that a ‘just’ war places on the use of aggression between states for both states
It is interesting and even surprising that the two major strategies regarding war were developed by European contemporaries of the late eighteenth and nineteenth century. Antoine Henri de Jomini (1779-1869) approached his philosophy of war in a structured, scientific manner. Carl von Clausewitz (1780-1831) took a more fluid, open-ended approach to his philosophy of war. The fact that they lived during the same time period in Europe is also fascinating in that they likely knew of each others’ writings as well as potentially influenced and were influenced by the philosophy of the other. Jomini’s scientific approach is more applicable to the tactical and operational levels of war while Clausewitz approaches war as more of an art or interaction between people that is more appropriate to the strategic and political levels of war. Although their two war strategies are presented as opposing strategies, by comparing concepts from each of the theorists to the other theorist’s work shows that they are actually more complementary than competing in that they are addressing different levels of war. The concepts to be evaluated are Clausewitz’s “Trinity of War”, “war as a continuation of politics”, and the “unpredictability of war” as well as Jomini’s definition of strategy and his “Fundamental Principle of War”.
The theory of Just War can be found back over centuries to the philosophy of St. Augustine and beyond. Augustine was one of the first important figures to be challenged by the concerns raised by justified warfare. Christianity, despite significant prosecution, grew out of the Roman Empire, which was Pagan. The evolving Christianity was fundamentally pacifist, giving rise to the refusal of Christians to fight in the Roman army; violence was against Jesus’ teaching to turn the other cheek, never seek revenge, not to defend themselves and to forgive seventy times seven. Similarly, they could not justify fighting for a pagan empire, and since initially, they were expecting Jesus to return soon, warfare was not considered an important priority. However, when Emperor Constantine became Christian, he made Christianity the official religion of the empire. Up until this point, Christianity remained pacifist. This was the problem that Augustine was faced with; justifying warfare for a Christian empire.
Moses, Paul. “Is religion about war -- or peace.” CNN. December 18, 2009. Web 14 April 2011.