Does religion cause war essay

The final guide of jus ad bellum is that the desired end should be proportional to the means used. However, critics complain that preemptive strikes are based on conjectured rather than impending aggression and in effect denounce the moral principle that an agent is presumed innocent – posturing and the building up of armaments do not in themselves constitute aggression, just a man carrying a weapon is not a man using a weapon, Consequentialist critics may also reject preemption on the grounds that it is more likely to destabilize peace, while does religion cause war essay other realists may complain that a preemptive strike policy is the ploy of a tyrannical or bullying power that justifies other nations to act in their self-interest to neutralize either through alliances or military action – such is the principle behind the “balance of power” politics in which nations constantly renew their alliances and treatises to ensure that not one of them becomes a hegemonic power. What if a war and all of its suffering could be avoided by highly selective killing? A victorious side, for instance, that sees itself as rightfully triumphant is more likely to impose its will and exactions upon the defeated in a more stringent manner in which a victorious side that sees itself as its enemy’s equal; but universality demands seeing one’s enemy as oneself and understanding not just the Realpolitik of state interests and state gains in victory but also the conventions of magnanimity and honor in victory (or defeat). Com, Jewish World Review, and he has been quoted on the O'Reilly Factor, in the Wall Street Journal and the New York Press, and in The American Conservative magazine, among many others. I). According to the principle of proportionality, B’s counter-attack must not invoke a disproportionate response: it should aim to retrieve its land and not exact further retribution or invade the aggressor’s lands, or in graphic terms it should not retaliate with overwhelming force or nuclear weaponry to resolve a small border dispute. 2. The founder of the Hashshashin society (c. Geoffrey Robertson's Crimes Against Humanity), often runs ahead of the traditions and customs, or plain state interests, that demean or weaken the justum bellum that may exist between warring factions. Assume that victory is given, that the army has defeated its enemy on the battlefield so attention turns to the nature of the post bellum justice of dealing with the defeated regardless of its intentions beforehand. In chivalrous times, the Christian crusader could seek priestly absolution for atrocities committed in war, a stance supported by Augustine for example; today, the law courts are seemingly less forgiving: a violation of the conventions assumes that the soldier is responsible and accountable and should be charged for a crime. does religion cause war essay Therefore, it is commonly held that aggressive war is only permissible if its purpose is to retaliate against a wrong already committed (for example, to pursue and punish an aggressor), or to pre-empt an anticipated attack. Nonetheless, the principle of self-defense can be extrapolated to anticipate probable acts of aggression, as well as in assisting others against an oppressive government or from does religion cause war essay another external threat (interventionism). It is also feared that the policy of preemption slips easily into the machinations of “false flag operations” in which a pretext for war is created by a contrived theatrical or actual stunt – of dressing one’s own soldiers up in the enemy’s uniforms, for instance, and having them attack a military or even research proposal for phd in analytical chemistry civilian target so as to gain political backing for a war. This principle overlaps into the moral guidelines of how a war should be fought, namely the principles of jus In bello. A defeated aggressor may just be asked to pay for the damage incurred by the war (as justice demands of criminals that they pay for their crimes). Readily it can be accepted that soldiers killing other soldiers is part of the nature of warfare for which soldiers ought to be prepared and trained, but when soldiers turn their weapons against non-combatants, or pursue their enemy beyond what is reasonable, then they are no longer committing legitimate acts of war but acts of murder. Com, the Riverside Press-Enterprise and the Conservative Chronicle. The issues that arise from this principle include the morality of obeying orders (for example, when one knows those orders to be immoral), as well as the moral status of ignorance (not knowing of the effects of one’s actions either reasonably or literally). Nonetheless, this has also been the reading of political realists, who enjoy Thucydides’ History of the Peloponnesian War as an example of why war is necessarily the extension of politics and hence permeated by hard-nosed state interest rather than “lofty” pretensions to moral behavior. Parts of the Bible hint at ethical behavior in war and concepts of just cause, typically announcing the justice of war by divine intervention; the Greeks may have paid lip service to the gods, but, as with the Romans, buy a college paper for chea practical and political issues tended to overwhelm any fledgling legal conventions: that is, interests of state or Realpolitik (the theory known as political realism would take precedence in declaring and waging war. But to what extent should the reparations extend? college application essay pay 4th edition by michael mason This ties in their actions to morality generally. Yet the just war theorist wishes to underline the need to attempt all other solutions but also to tie the justice of the war to the other principles of jus ad bellum too. Com, WorldNetDaily. War should always be a last resort. Consider the demands for reparations. By acting decisively against a probable aggressor, a powerful message does religion cause war essay is sent that a nation will defend itself with armed force; thus preemption may provide a deterrent and a more peaceful world. From the just war ( justum bellum) tradition, theorists distinguish between the rules that govern the justice of war ( jus ad bellum) from those that govern just and fair conduct in war ( jus In bello) and the responsibility and accountability of warring parties after the war ( jus post bellum). Once initiated, assassination tends to become the norm of political affairs – indeed, civil politics would thus crumble into fearful and barbaric plots and conspiracies (as did Rome in its last centuries) in a race to gain power and mastery over others rather than to forge justifiable sovereignty. The just war theory also has a long history. Belfield), sought to distinguish between murder and assassination, the latter being justifiable college admission essay online zuckerberg according to the higher purposes sought. Ch. In so many wars in history, both ancient and modern, victory has provided the winners with the means of exploiting the defeated nation and for claiming rights over its lands and people whether in the form of enslavement or in monopolistic mercantile contracts; sometimes an appeal to divine justice is made; at other times the supremacy of one’s nation, race, creed, or political order is lauded over the defeated. Responsibility for acts of war relate back to the tenets of jus ad bellum as well as jus in bello, for the justification of going to war involves responsibility as well as the acts ordered and committed in war. For example, just cause resulting from an act of aggression can ostensibly be a response to a physical injury (for example, a violation of territory), an insult (an aggression against national honor), a trade embargo (an aggression against economic activity), or even to a neighbor’s prosperity (a violation of social justice). But war is a complicated issue and the principles are nonetheless a phd thesis of university of london useful starting point for ethical examination and they remain a guide for both statesmen and women and for those who judge political proceedings. The three aspects are by no means mutually exclusive, but they offer a set of moral guidelines for waging war that are neither unrestricted nor too restrictive. Self-defense against physical aggression, therefore, is putatively the only sufficient reason for just cause. Should there be demands for retribution and deterrence added in, so that those deemed responsible for their aggression should be put on trial and suitably punished (and what would “suitable” mean in this instance – that Saddam Hussein stand trial for his invasion of Kuwait implies that George W Bush similarly stand trial for his invasions of Afghanistan and Iraq? The CIA manual on assassination (1954, cf. The Jus Ad Bellum Convention Ben Shapiro was hired at age 17 to become the youngest nationally syndicated columnist in the U. A third principle can be added to the traditional two, namely the principle of responsibility, which demands an examination of where responsibility lies in war. This connects intimately with presenting a just cause – all other forms of solution must have been attempted prior to the declaration of war. It has often been recognized that war unleashes forces and powers that soon get beyond the grips of the leaders and generals to control – there is too much “fog” in war, as Clausewitz noted, but that fog is also a moral haze in which truth and trust are early casualties. Unfortunately, false flag operations tend to be quite common. Possessing just cause is the first and arguably the most important condition of jus ad bellum. His columns have also appeared in the Orlando Sentinel, Honolulu Star-Advertiser, RealClearPolitics. Assassination programs have often been secretly accepted and employed by states throughout the centuries and appeal, if challenged, is often to a “higher” value such as self-defense, killing a target guilty of war crimes and atrocities, or removing a threat to peace and stability. Could just war theory endorse assassination for instance? Nonetheless, the idealism of those who seek the college application report writing leadership imposition of law and responsibility on the battlefield (cf. For example, if nation A invades a land belonging to the people of nation B, then B has just cause to take the land back. ). Holding “hawks” at bay though is a complicated task – the apparent ease by which war may resolve disputes, especially in the eyes of those whose military might is apparently great and victory a certainty, does present war as a low cost option relative to continuing political problems and economic or moral hardship. 11-13thC), Hasan ibn el Sabah preferred to target or threaten warmongers rather than drag innocents and noncombatants into bloody and protracted warfare: his threats were often successful for he brought the reality of death home to the leaders who otherwise would enjoy what lyricist Roger Waters calls “the bravery of being out of range. ” In recent years, the US and UK proclaimed that the war in the Gulf was not with the Iraqi people but with its leader and his regime; the US government even issued a bounty on the heads of key agents in the Ba’ath party; indeed, Saddam Hussein’s sons, Uday and Qusay with a bounty of £15m, were killed in a selective hunt and destroy mission rather than being captured and brought to trial for the crimes asserted of them. For B to invade and annex does religion cause war essay A and then to continue to invade neutral neighboring nations on the grounds that their territory would provide a useful defense against other threats and a putative imbalance of power is even more unsustainable. That goal may be tempered with attaining assurances that no further invasion will take place, but for business plan buying a business B to invade and annex regions of A is nominally a disproportionate response, unless (controversially) that is the only method for securing guarantees of no future reprisals. Whilst not going into the reasons why the other explanations do not offer a useful condition of just cause, the consensus is that an initiation of physical force is wrong and may justly be resisted. 3. But unless "aggression" is defined, this proscription is rather open-ended. His columns are printed nationwide in major newspapers and websites, including Townhall. With regards to just cause, a policy of war requires a goal, and that goal must be proportional to the other principles of just cause. The rules of just conduct within war fall under the two broad principles of discrimination and proportionality. ’” Whilst this issue is connected to the concepts of just cause, it does not follow that individuals waging a just, or unjust war, should be absolved of breaching the principles of just conduct. On grounds of proportionality, the policy would also be acceptable, for if one man or woman (a legitimate target by virtue of his or her aggression) should die to avoid further bloodshed or to secure a quicker victory, then surely assassination is covered by the just war theory? Economic exploitation is not the only means of subjugating the defeated: new political or religious frameworks can also be imposed sometimes as a means of “rehabilitating the defeated” or as a means to avoid the circumstances (political or economic) that may bring about further warfare; the philosopher must naturally inquire as to the justice of such measures. S. Just war theory would reject them as it would reject waging war to defend a leader’s “honor” following an insult. Jus in bello requires that the agents of war be held responsible for their actions. In reviewing the stories from military ethics readers, the acts of bravery that attract our attention involve soldiers standing up to do the “right thing” against either the prevailing momentum of the platoon or the orders from higher up; the realist rejects such acts as infrequent or unnecessary performances that do not alter the main characteristic of war and its innate brutality, yet such acts also remind the critic as well as the soldier of the importance of returning to the civilian mode with good conscience. Whilst this commonly entails the minimizing of war's destruction, it can also invoke general balance of power considerations. In recent years, phd thesis literature review structure the argument for preemption has gained supporters in the West: surely, the argument goes, it is right on consequentialist grounds to strike the first blow if a future war is to be avoided? On grounds of discrimination, assassination would be justifiable if the target were legitimate and not, say, the wife or children of a legitimate target. " Those who act according to a divine command, or even God's laws as enacted by the state and who put wicked men does religion cause war essay to death “have by no means violated the commandment, 'Thou shalt not kill. Realists may defend them on grounds of a higher necessity but such moves are likely to fail as being smoke screens for political rather than moral interests. Arguably, the very nature of the warring does religion cause war essay participants’ vision of each other and of themselves will color the proceedings both politically and morally. The principle of responsibility re-asserts the burden of abiding by rules in times of peace on those acting in war to remind them that one day they will once more take up civilian help writing a dissertation proposal status and should be prepared to do so conscientiously, free of any guilt from war crimes. On the whole the principles offered by jus ad bellum are useful guidelines for reviewing the morality of going to war that are not tied to the intrinsicist’s absolutism or consequentialist’s open-endedness. The onus is then on the just war theorist to provide does religion cause war essay a consistent and sound account of what is meant by just cause. Some, such as Saint Augustine argues against this assertion: "who is but the sword in the hand of him who uses it, is not himself responsible for the death he deals. The resulting damage that war wrecks tends to be very high for most economies and so theorists have advised that war should not be lightly accepted: once unleashed, war is not like a sport that can be quickly stopped at the blow of a whistle (although the Celtic druids supposedly had the power to stop a battle by virtue of their moral standing) and its repercussions last for generations. The principle of discrimination concerns who are legitimate targets in war, whilst the principle of proportionality concerns how much force is morally appropriate. Com, Frontpagemag. The Principles Of Jus In Bello Against these two ethical positions, just war theory offers a series of principles that aim to retain a plausible moral framework for war. Assassination would apparently clear the two hurdles of discrimination and proportionality, yet the intrinsicist wing of just war theorists would reasonably claim that underhand and covert operations, including assassination, should not form a part of war on grounds that they act to undermine the respect due one’s enemy (not matter how cruel he or she is) as well as the moral integrity of the assassin; the consequentialists would also counter that such policies also encourage the enemy to retaliate in similar manner, and one of the sustaining conclusions of just war theory is that escalation or retaliatory measures (tit for tat policies) should be avoided for their destabilizing nature. G, Rwanda, 1994), a people's justification of destructiveness and killing to whatever relative degree they hold to be justifiable triumphs over attempts to establish the laws of peaceful interaction into this separate bloody realm; and in some wars, people fighting for their land or nation prefer to pick up the cudgel rather than the rapier, as Leo Tolstoy notes in War and Peace (Book 4. Philosophically however they invoke a plethora of problems by either their independent vagueness or by mutually inconsistent results – a phd thesis on environmental education properly declared war may involve improper intention or disproportionate ambitions. 2), to sidestep the etiquette or war in favor securing their land from occupational or invading forces. The problem for ethics involves expounding the guidelines in particular wars or situations. And in some cases, no just war conventions and hence no potential for legal acknowledgement of malfeasance, exist at all; in such cases, the ethic of war is considered, or is implicitly held to be, beyond the norms of peaceful ethics and therefore deserving a separate moral realm where "fair is foul and foul is fair" (Shakespeare, Macbeth I. In forming the conditions of defeat, should neutral third parties be turned to so as to avoid later accusations of “victor’s justice” and the partiality that such justice can invoke or imply, or does victory present the victor with the ultimate moral wreath to justify whatever demands seen appropriate or fitting? In such examples (e. Most theorists hold that initiating acts of aggression is unjust and gives a group a just cause to defend itself. Yet when one’s own army is victorious, the partiality of victory can be so easily dismissed on the enthusiastic wave that accompanies triumph: victory is so often associated with the greater right when one’s own country vanquishes its enemy, and assumedly with that right comes the justification to impose conditions upon the vanquished. This is analogous to just war theorists seeking to put mass killing on a higher moral ground than pure massacre and slaughter and is fraught with the same problems raised in this article and in the just war literature. Yet increasingly, the rule of law - the need to hold violators and transgressors responsible for their actions in war and therefore after the battle - is making headway onto the battlefield.