This book addresses the question of when and why it is justifiable for a polity to prepare for war by militarizing. In doing so it highlights the ways in which a civilian population compromises its own security in maintaining a permanent military establishment, and explores the moral and social costs of militarization.

I. Three Basic rights. This book is about the moral minimum--about the lower limits on tolerable human conduct, individual and institutional.

Duane Cady views warism and pacifism as polar extremes on a continuum that embraces a full spectrum of ethical positions on the morality of war and peace. Realizing that he could not intellectually defend the notions of just-war theory, he found that he was a reluctant pacifist. In this new edition of From Warism to Pacifism, Cady continues to expose the pervasive, subconscious warism that is the dominant ideology in modern Western culture. He explores the changes over the last twenty (...) years—from the end of the Cold War to the ongoing “war on terror,” as well as Barack Obama winning the Nobel Prize for Peace. Like racism and sexism, the uncritical presumption that war is morally justifiable, even morally required, misguides our attitudes and institutions. In its place, Cady proposes the development of a positive concept of peace. Citing common objections to pacifist values, he describes peace as something more than the mere absence of war and demonstrates that pacifism is a defensible position. (shrink)

Do individuals have a positive right of self-defence? And if so, what are the limits of this right? Under what conditions does this use of force extend to the defence of others? These are some of the issues explored by Dr Uniacke in this comprehensive 1994 philosophical discussion of the principles relevant to self-defence as a moral and legal justification of homicide. She establishes a unitary right of self-defence and the defence of others, one which grounds the permissibility of the (...) use of necessary and proportionate defensive force against culpable and non-culpable, active and passive, unjust threats. Particular topics discussed include: the nature of moral and legal justification and excuse; natural law justifications of homicide in self-defence; the Principle of Double Effect and the claim that homicide in self-defence is justified as unintended killing; and the question of self-preferential killing. This is a lucid and sophisticated account of the complex notion of justification, revolving around a critical discussion of trends in the law of self-defence. (shrink)

Political violence in the form of wars, insurgencies, terrorism and violent rebellion constitutes a major human challenge. C. A. J. Coady brings a philosophical and ethical perspective as he places the problems of war and political violence in the frame of reflective ethics. In this book, Coady re-examines a range of urgent problems pertinent to political violence against the background of a contemporary approach to just war thinking. The problems examined include: the right to make war and conduct war, terrorism, (...) revolution, humanitarianism, mercenary warriors, the ideal of peace and the right way to end war. Coady attempts to vindicate the contemporary relevance of the just war tradition to current problems without applying the tradition in a merely mechanical or uncritical fashion. (shrink)

Peace education is now well recognized within international legal instruments and within critical educational literature as an important aspect of education. Despite this, little attention has been given in the critical literature to the philosophical foundations for peace education and the rationale for peace education thus remains substantially an assumed one. This investigation explores some possible ethico-philosophical foundations for peace education, through an examination of five specific ethical traditions: 1) virtue ethics, whereby peace may be interpreted as a virtue, and/or (...) virtue is interpreted as peacefulness, and peace education as education in that virtue; 2) consequentialist ethics, whereby peace education may be interpreted as education regarding the consequences of our action and inaction, both as individuals and collectivities; 3) conservative political ethics, whereby peace education may be interpreted as emphasizing the importance of the evolution of social institutions and the importance of ordered and lawful social change; 4) aesthetic ethics, whereby peace may be interpreted as something beautiful and valuable in itself, and peace education as emphasizing the importance of that beauty and value; and 5) the ethics of care, whereby care may be interpreted as a core element in peace, and peace education as encouraging trust and engagement with the other. The study addresses major contributions to each of these ethical traditions, the strengths and weaknesses of the tradition, and the ways in which the tradition provides support for peace education. It is argued in this book that each tradition provides only a partial basis for peace education, and that ultimately a holistic and integrative understanding is required, one that encourages a culture of peace. (shrink)

Book synopsis: Philosopher, cultural critic, and agent provocateur Slavoj Žižek constructs a fascinating new framework to look at the forces of violence in our world. Using history, philosophy, books, movies, Lacanian psychiatry, and jokes, Slavoj Žižek examines the ways we perceive and misperceive violence. Drawing from his unique cultural vision, Žižek brings new light to the Paris riots of 2005; he questions the permissiveness of violence in philanthropy; in daring terms, he reflects on the powerful image and determination of contemporary (...) terrorists. Violence, Žižek states, takes three forms--subjective, objective, and systemic --and often one form of violence blunts our ability to see the others, raising complicated questions. Does the advent of capitalism and, indeed, civilization cause more violence than it prevents? Is there violence in the simple idea of "the neighbour"? And could the appropriate form of action against violence today simply be to contemplate, to think? Beginning with these and other equally contemplative questions, Žižek discusses the inherent violence of globalization, capitalism, fundamentalism, and language, in a work that will confirm his standing as one of our most erudite and incendiary modern thinkers. (shrink)

Over the past forty years, Johan Galtung has extensively employed a broad definition of peace that incorporates the notion of structural violence. Roughly, structural violence is violence that results in harm but is not caused by a clearly identifiable actor, and positive peace is the absence of structural violence. Galtung’s account of structural violence, while highly influential, has recently been subjected to a surprisingly hostile critique by C. A. J. Coady in his 2008 study, Morality and Political Violence. In this (...) paper I show how a careful reading of Galtung’s work undercuts each of Coady’s criticisms. I conclude that the notion of structural violence remains a fruitful tool for peace researchers within the twenty-first century. (shrink)