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  1. Confronting Evils: Terrorism, Torture, Genocide.Claudia Card - 2010 - New York: Cambridge University Press.
    In this contribution to philosophical ethics, Claudia Card revisits the theory of evil developed in her earlier book The Atrocity Paradigm, and expands it to consider collectively perpetrated and collectively suffered atrocities. Redefining evil as a secular concept and focusing on the inexcusability - rather than the culpability - of atrocities, Card examines the tension between responding to evils and preserving humanitarian values. This stimulating and often provocative book contends that understanding the evils in terrorism, torture and genocide enables us (...)
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  • Crimes against Humanity: A Normative Account.Larry May - 2006 - Philosophical Quarterly 56 (225):603-610.
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  • Crimes Against Humanity. [REVIEW]Larry May - 2006 - Social Theory and Practice 32 (1):155-163.
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  • Humanity, International Crime, and the Rights of Defendants.Larry May - 2006 - Ethics and International Affairs 20 (3):373-382.
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  • Crimes Against Humanity: A Normative Account.Larry May - 2004 - Cambridge University Press.
    This book was the first booklength treatment of the philosophical foundations of international criminal law. The focus is on the moral, legal, and political questions that arise when individuals who commit collective crimes, such as crimes against humanity, are held accountable by international criminal tribunals. These tribunals challenge one of the most sacred prerogatives of states - sovereignty - and breaches to this sovereignty can be justified in limited circumstances, following what the author calls a minimalist account of the justification (...)
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  • Between genocide and “genocide”.Berel Lang - 2011 - History and Theory 50 (2):285-294.
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  • The Uniqueness of the Holocaust.Avishai Margalit & Gabriel Motzkin - 1996 - Philosophy and Public Affairs 25 (1):65-83.
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  • Between Genocide and "Genocide". [REVIEW]Berel Lang - 2011 - History and Theory 50 (2):285-294.
    The two books discussed here join a current pushback against the concept of genocide. Nichanian focuses on the Armenian “Aghed” , inferring from his view of that event’s undeniability that “genocide is not a fact” . May’s critique assumes that groups don’t really—“objectively”—exist, as individuals do; thus, genocide—group murder—also has an “as if” quality so far as concerns the group victimized. On the one hand, then, uniqueness and sacralization; on the other hand, reductionism and diffusion. Alas, the historical and moral (...)
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  • The Moral Distinctiveness of Genocide.Steven P. Lee - 2009 - Journal of Political Philosophy 18 (3):335-356.
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