The first book-length study of Aquinas's teaching on just war, its antecedents, and its reception by subsequent thinkers.

This book rewrites the history of Christian peace ethics. Christian reflection on reducing violence or overcoming war has roots in ancient Roman philosophy and eventually grew to influence modern international law. This historical overview begins with Cicero, the source of Christian authors like Augustine and Thomas Aquinas. It is highly debatable whether Augustine had a systematic interest in just war or whether his writings were used to develop a systematic just war teaching only by the later tradition. May Christians justifiably use force to overcome disorder and achieve peace? The book traces the classical debate from Thomas Aquinas to early modern-age thinkers like Vitoria, Suarez, Martin Luther, Hugo Grotius and Immanuel Kant. It highlights the diversity of the approaches of theologians, philosophers and lawyers. Modern cosmopolitianism and international law-thinking, it shows, are rooted in the Spanish Scholastics, where Grotius and Kant each found the inspiration to inaugurate a modern peace ethic. In the 20th century the tradition has taken aim not only at reducing violence and overcoming war but at developing a constructive ethic of peace building, as is reflected in Pope John Paul II’s teaching.

Peace is a universal ideal, but its political life is a great paradox: "peace" is the opposite of war, but it also enables war. If peace is the elimination of war, then what does it mean to wage war for the sake of peace? What does peace mean when some say that they are committed to it but that their enemies do not value it? Why is it that associating peace with other ideals, like justice, friendship, security, and law, does little to distance peace from war? Although political theory has dealt extensively with most major concepts that today define "the political" it has paid relatively scant critical attention to peace, the very concept that is often said to be the major aim and ideal of humanity. In War for Peace, Murad Idris looks at the ways that peace has been treated across the writings of ten thinkers from ancient and modern political thought, from Plato to Immanuel Kant and Sayyid Qutb, to produce an original and striking account of what peace means and how it works. Idris argues that peace is parasitical in that the addition of other ideals into peace, such as law, security, and friendship, reduces it to consensus and actually facilitates war; it is provincial in that its universalized content reflects particularistic desires and fears, constructions of difference, and hierarchies within humanity; and it is polemical, in that its idealization is not only the product of antagonisms, but also enables hostility. War for Peace uncovers the basis of peace's moralities and the political functions of its idealizations, historically and into the present. This bold and ambitious book confronts readers with the impurity of peace as an ideal, and the pressing need to think beyond universal peace.

This collection of classic and contemporary writings deals with the morality of war from a variety of Christian perspectives.

Catholic pacifists blame the just war tradition of their Church. That tradition, they say, can be invoked to justify any war, and so it must be jettisoned. This book argues that the problem is not the just war tradition but the unjust war tradition. Ambitious rulers start wars that cannot be justified, and yet warriors continue to fight them. The problem is the belief that warriors do not hold any responsibility for judging the justice of the wars they are ordered to fight. However unjust, a command renders any war “just” for the obedient warrior. This book argues that selective conscientious objection, the right and duty to refuse to fight unjust wars, is the solution. Strengthening the just war tradition depends on a heightened role for the personal conscience of the warrior. That in turn depends on a heightened role for the Church in forming and supporting consciences and judging the justice of particular wars. As Saint Augustine wrote, “The wise man will wage just wars. . . . For, unless the wars were just, he would not have to wage them, and in such circumstances he would not be involved in war at all.”

This volume offers a set of concise and accessible introductions to the seminal figures in the historical development of the just war tradition. In what, if any, circumstances are political communities justified in going to war? And what limits should apply to the conduct of any such war? The just war tradition is a body of thought that helps us think through these very questions. Its core ideas have been subject to fierce debate for over 2,000 years. Yet they continue to play a prominent role in how political and military leaders address the challenges posed by the use of force in international society. Until now there has been no text that offers concise and accessible introductions to the key figures associated with the tradition. Stepping into this breach, Just War Thinkers provides a set of clear but detailed essays by leading experts on nineteen seminal thinkers, from Cicero to Jeff McMahan. This volume challenges the reader to think about how traditions are constituted—who is included and excluded, and how that is determined—and how they serve to enable, constrain, and indeed channel subsequent thought, debate, and exchange. This book will be of much interest to students of just war tradition and theory, ethics and war, philosophy, security studies and IR.

Despite its significant influence on international law, international relations, natural law and political thought in general, Grotius's Law of War and Peace has been virtually unavailable for many decades. Stephen Neff's edited and annotated version of the text rectifies this situation. Containing the substantive portion of the classic text, but shorn of extraneous material, this edited and annotated edition of one of the classic works of Western legal and political thought is intended for students and teachers in four primary areas: history of international law, history of political thought, history of international relations and history of philosophy.

This book considers historical and current events from the standpoint of moral philosophy. It describes: real wars and the ways in which they have or have not been fought according to principles of justice; terrorism, torture and the effects of scientific discoveries on the way war is conducted; peace movements and the influences of religion on the ideology surrounding warfare. The book criticises the ethical theories of analytical philosophers in the 20th and 21st centuries.

With a new foreword by noted theologian and ethicist Stanley Hauerwas, this classic text on war and the ethics of modern statecraft written at the height of the Vietnam era in 1968 speaks to a new generation of readers. Characterized by a sophisticated yet back-to-basics approach, The Just War begins with the assumption that force is a fact in political life which must either be reckoned with or succumbed to. It then grapples with modern challenges to traditional moral principles of "just conduct" in war, the "morality of deterrence," and a "just war theory of statecraft."