What is it that makes us as citizens liable for the actions – including the wrongdoings – of our state? Answering this question is part of the larger debate on the nature of complicity and collective action. When are we connected to joint endeavours and collective outcomes in a way that makes us (on some level) responsible for them? -/- Of particular interest within this debate is the normative relationship of citizens to their state. For instance, when states pay reparations (...) for past crimes the costs are – one way or another – borne by their citizens. In Responsible Citizens, Irresponsible States (OUP 2021), Avia Pasternak examines with admirable clarity and circumspection if states are justified in imposing the cost of their past wrongdoings on all of their citizens, including those who played no obvious part in those crimes. (shrink)

Just war scholars are increasingly focusing on the importance of jus post bellum – justice after war – for the legitimacy of military campaigns. Should something akin to jus post bellum standards apply to terrorist campaigns? Assuming that at least some terrorist actors pursue legitimate goals or just causes, do such actors have greater difficulty satisfying the prospect-of-success criterion of Just War Theory than military actors? Further, may the use of the terrorist method as such – state or non-state – (...) jeopardize lasting peace in a way that other violent, for instance military, strategies do not? I will argue that there appears to be little reason to believe that terrorist campaigns are in principle less able to secure or at least contribute to a lasting peace than military campaigns; quite to the contrary. Or, put differently, if terrorism is an unlikely method for securing peace, then war is an even more unlikely one. (shrink)

I offer a hopefully compelling defense of the view of those whom I refer to as hard-core opponents of terrorism. For hard-core opponents, terrorism is categorically wrong and, therefore, morally and legally unjustified. I view terrorism as either equivalent to murder or man slaughter in domestic law, or equivalent to crimes against humanity or war crimes in international law. If my argument is compelling, at least two important results follow from it. First, that under no circumstances is terrorism justified. And (...) second, that even if my argument were to be compelling, it will not necessarily end debates about the nature, justification, or excuse of terrorism. (shrink)

The words 'rebellion' and 'revolution' have gained renewed prominence in the vocabulary of world politics and so has the question of justifiable armed 'resistance'. In this book Christopher J. Finlay extends just war theory to provide a rigorous and systematic account of the right to resist oppression and of the forms of armed force it can justify. He specifies the circumstances in which rebels have the right to claim recognition as legitimate actors in revolutionary wars against domestic tyranny and injustice, (...) and wars of liberation against wrongful foreign occupation and colonialism. Arguing that violence is permissible only in a narrow range of cases, Finlay shows that the rules of engagement vary during and between different conflicts and explores the potential for irregular tactics to become justifiable, such as non-uniformed guerrillas and civilian disguise, the assassination of political leaders and regime officials, and the waging of terrorist war against civilian targets. (shrink)

The international community has not been able to agree on a definition of “terrorism,” which has been a controversial term for decades. In order to understand the controversy, here the meaning of “terrorism” is analysed by means of the inferentialist framework developed by Robert Brandom. It will be shown that there is wide agreement about (at least some of) the consequences of application of the term, whereas the conditions of application are precisely what is at issue. Three consequences of application (...) will be distinguished: epistemic, evaluative, and programmatic. Evaluative and programmatic consequences of application of the term “terrorism” are widespread and very serious, even in the absence of a precise definition, and that explains why the conditions of application are a controversial matter. In the end, the controversy is best understood as a clash of interests regarding when the consequences of the term should apply. (shrink)

This new Handbook offers a comprehensive overview of contemporary extensions and alternatives to the just war tradition in the field of the ethics of war. -/- The modern history of just war has typically assumed the primacy of four particular elements: jus ad bellum, jus in bello, the state actor, and the solider. This book will put these four elements under close scrutiny, and will explore how they fare given the following challenges: -/- • What role do the traditional elements (...) of jus ad bellum and jus in bello—and the constituent principles that follow from this distinction—play in modern warfare? Do they adequately account for a normative theory of war? -/- • What is the role of the state in warfare? Is it or should it be the primary actor in just war theory? -/- • Can a just war be understood simply as a response to territorial aggression between state actors, or should other actions be accommodated under legitimate recourse to armed conflict? -/- • Is the idea of combatant qua state-employed soldier a valid ethical characterization of actors in modern warfare? -/- • What role does the technological backdrop of modern warfare play in understanding and realizing just war theories? -/- Over the course of three key sections, the contributors examine these challenges to the just war tradition in a way that invigorates existing discussions and generates new debate on topical and prospective issues in just war theory. -/- This book will be of great interest to students of just war theory, war and ethics, peace and conflict studies, philosophy and security studies. (shrink)

The terms ‘hate’ and ‘hatred’ are increasingly used to describe the rationale of a kind of anti-Western terrorist-extremist speech. This discursively links this kind of terrorist-extremist speech with the well-known concept of ‘hate speech’, a link that suggests the two phenomena are more alike than they are unlike. In this article I interrogate the similarities and differences between anti-Western terrorist-extremist speech and hate speech as they manifest in Western liberal democratic states along two axes: to whom the speech is addressed, (...) and how harm is occasioned. Relying on a combination of philosophical conceptions and public policy empirics, I demonstrate that there are significant differences between the two types of speech, especially in their mechanisms of harm. The implications of this analysis are that these differences should be better understood in order to respond appropriately to these two distinct types of harmful speech. (shrink)

This book offers a comprehensive moral theory of privatization in war. It examines the kind of wars that private actors might wage separate from the state and the kind of wars that private actors might wage as functionaries of the state. The first type of war serves to probe the _ad bellum_ question of whether private actors can justifiably authorize war, while the second type of war serves to probe the _in bello_ question of whether private actors can justifiably participate (...) in war. The cases that drive the analysis are drawn from the rich and complicated history of private military action, stretching back centuries to the Italian city-states whose mercenaries were reviled by Machiavelli. The book also takes up the hypothetical examples conjured by philosophers—the private protective agencies of Robert Nozick’s _Anarchy, State, and Utopia_, for example, and the private armies of Thomas More’s _Utopia_. The aim of this book is to propose a theory of privatization that retains currency not only in assessing current military engagements, but past and future ones as well. In doing so, it also raises a set of important questions about the very enterprise of war. This book will be of much interest to students of ethics, political philosophy, military studies, international relations, war and conflict studies, and security studies. (shrink)

Seit dem Ende des Ost-West-Konflikts sind „neue“ oder „asymmetrische“ Kriege, die in zerfallenen Staaten, gegen Milizen, Warlords oder Terroristen geführt werden, zur Regel geworden. Die auf das Staatensystem des Westfälischen Friedens zugeschnittene Lehre des gerechten Krieges, nach der in der Philosophie und im Völkerrecht kriegerische Handlungen traditionell bewertet werden, wird so auf die Probe gestellt. Philipp von dem Knesebeck identifiziert diejenigen Aspekte asymmetrischer Konflikte, die Herausforderungen für die Lehre des gerechten Krieges darstellen und zeigt anhand von Beispielen Ansätze für ihre (...) Bewältigung auf. Ein besonderes Augenmerk liegt hierbei auf dem Einfluss, den neue Waffensysteme wie Drohnen und Cyberwaffen auf die Kriegsführung haben. Zudem stellt der Autor eine modifizierte Version der Grundlagen der Lehre des gerechten Krieges vor und weist nach, dass diese für die meisten Parteien der neuen Kriege akzeptabel ist. -/- Seit dem Ende des Ost-West-Konflikts sind „neue“ oder „asymmetrische“ Kriege, die in zerfallenen Staaten, gegen Milizen, Warlords oder Terroristen geführt werden, zur Regel geworden. Die auf das Staatensystem des Westfälischen Friedens zugeschnittene Lehre des gerechten Krieges, nach der in der Philosophie und im Völkerrecht kriegerische Handlungen traditionell bewertet werden, wird so auf die Probe gestellt. Philipp von dem Knesebeck identifiziert diejenigen Aspekte asymmetrischer Konflikte, die Herausforderungen für die Lehre des gerechten Krieges darstellen und zeigt anhand von Beispielen Ansätze für ihre Bewältigung auf. Ein besonderes Augenmerk liegt hierbei auf dem Einfluss, den neue Waffensysteme wie Drohnen und Cyberwaffen auf die Kriegsführung haben. Zudem stellt der Autor eine modifizierte Version der Grundlagen der Lehre des gerechten Krieges vor und weist nach, dass diese für die meisten Parteien der neuen Kriege akzeptabel ist. (shrink)

This book provides a thorough critical overview of the current debate on the ethics of war, as well as a modern just war theory that can give practical action-guidance by recognizing and explaining the moral force of widely accepted law. Traditionalist, Walzerian, and "revisionist" approaches have dominated contemporary debates about the classical jus ad bellum and jus in bello requirements in just war theory. In this book, Uwe Steinhoff corrects widely spread misinterpretations of these competing views and spells out the (...) implications for the ethics of war. His approach is unique in that it complements the usual analysis in terms of self-defense with an emphasis on the importance of other justifications that are often lumped together under the heading of "lesser evil." It also draws on criminal law and legal scholarship, which has been largely ignored by just war theorists. Ultimately, Steinhoff rejects arguments in favor of "moral fundamentalism"-- the view that the laws and customs of war must simply follow an immutable morality. In contrast, he argues that widely accepted laws and conventions of war are partly constitutive of the moral rules that apply in a conflict. The Ethics of War and the Force of Law will be of interest to scholars and advanced students working in just war theory, applied ethics, political philosophy, political theory, philosophy of law, and criminal and military law. (shrink)