Two Theories of Just War

As it is traditionally conceived, Just War Theory is not well suited for dealing with nation vs non-nation wars. It thus makes sense to create a second Just War Theory to deal with these wars. This article explores the differences and similarities between the two theories.

Military Ethics of Fighting Terror: Principles

The purpose of the present document is to briefly present principles that constitute a new doctrine within the sphere of Military Ethics: The Just War Doctrine of Fighting Terror.The doctrine has been developed by a team we have headed at the Israel Defense Force (IDF) College of National Defense. However, the work has been done on the general levels of moral, ethical and legal considerations that should guide a democratic state when it faces terrorist activities committed against its citizens. Accordingly, the proposed principles are meant to be justified and practically applicable under any parallel circumstances. Moreover, those principles are intended to be universal in the sense that the justification of none of them rests on any particular stance with respect to the desired solution of the conflict under consideration.

Stressors, Quality of the Child–Caregiver Relationship, and Children's Mental Health Problems After Parental Death: The Mediating Role of Self-System Beliefs

Investigated whether three self-system beliefs, fear of abandonment, coping efficacy, and self-esteem, mediated the relations of stressors and caregiver–child relationship quality with concurrent and prospective internalizing and externalizing problems in a sample of children who had experienced parental death in the previous 2.5 years. The cross-sectional sample consisted of 340 children ages 7–16 and their surviving parent/current caregiver; the longitudinal analyses employed a subset of this sample that consisted of 100 children and their parents/caregivers who were assessed at three time points. A multirater, multimethod measure of caregiver–child relationship quality and a multirater measure of children's mental health problems were used. The cross-sectional model supported a mediational relation for fear of abandonment, coping efficacy, and self-esteem. The three-wave longitudinal model showed that fear of abandonment at Time 2 mediated the relation between stressors at Time 1 and internalizing and externalizing problems at Time 3. Implications of these findings for understanding the development of mental health problems in parentally bereaved children and designing interventions for this at-risk group are discussed.

Engaging God's Mission and Diakonia in Life of Public Spheres: Justification and Economic Justice

Abstract : This article approaches the theology of mission from the point of view of God's mission and diakonia, seeking a missional model of the grace of justification and economic justice in an age of World Christianity. The author engages a hermeneutical‐prophetic side of evangelization—viva vox evangelii—in the public sphere, and demonstrates the intrinsic connection between missio and diakonia Dei in Jesus Christ using a trinitarian‐hermeneutical perspective. The article shows that evangelization as God's mission occupies a central place by taking into account challenges from the postcolonial emancipation in the context of Empire.     

Personal and general belief in a just world as judgement norms

Research on the belief in a just world (BJW) has focused on its intra-individual functions (e.g., psychological well-being) and its inter-individual consequences (e.g., derogation of victims). Recent theorizing, however, has indicated that the BJW may also have more societal functions and consequences, serving as a legitimizing device of the status quo. The studies in the current paper focus on this latter view and are based on Alves and Correia's ( 2008 ) research which found that the expression of high personal and general belief in a just world is injunctively normative. Two experimental studies aimed at ascertaining three issues: (1) the dimension(s) of social value (social utility and/or social desirability) on which the BJW normativity anchors; (2) whether the expression of moderate BJW is also injunctively normative; and (3) whether the injunctive normativity of the BJW is related to perceptions of truth. Results indicate that moderate and high personal and general BJW are normative. Yet, whereas the normativity of personal BJW anchors both on social utility and social desirability, that of general BJW anchors only on social utility. We discuss personal and general BJW as judgement norms, whose normativity may not be personally acknowledged (in the case of general BJW) and does not necessarily derive from being perceived as true, but from the fact that such norms carry social value at least in individualistic societies.     

Editorial Notice

Abstract

John McDowell has claimed that the rational link between perceptions and empirical judgements allows us to perceive objects as belonging to a wider reality, one which extends beyond the objects perceived. In this way, we can be said to have a perceptual awareness of the world. I argue that McDowell's account of this perceptual awareness does not succeed. His account as it stands does not have the resources to explain how our perceptions can present objects as belonging to a wider reality, regardless of the judgements we make about that reality. I suggest that we can give a better account of this perceptual awareness of the world by appealing to transcendental phenomenology. A phenomenological study of perceptual experiences describes how they are structured by a sense of the perceived objects as belonging to a world containing other objects of possible perception. I shall outline this sense we have of the world, and argue that it allows us to perceive objects as belonging to a wider reality. Transcendental phenomenology can thus help to explain our perceptual awareness of the world.     

Autonomy,Filial Piety,and Parental Authority: A Two-Year Longitudinal Investigation

A 2-year longitudinal study was conducted to test 3 causal models about adolescent autonomy, filial piety, beliefs about parental authority, and obedience in terms of personal, prudential, and multifaceted issues. Four hundred and thirty-six students from 10 junior and senior high schools in Taiwan (boys, n = 223; senior high school, n = 211) participated in the study. Hypothesis 1 predicted that autonomy (individuating autonomy vs. relating autonomy) would positively correlate with beliefs about authority legitimacy and obligation to obey, but was not supported. Hypothesis 2 predicted that filial piety (authoritarian piety vs. reciprocal piety) would positively associate with authority beliefs, and was partially supported. Authoritarian piety showed the positive relation with authority beliefs. Hypothesis 3 predicted that beliefs about authority legitimacy and obligation to obey would positively associate with obedience, and was supported. Hypothesis 4 predicted that age might moderate the structure models across domains, but the results indicated that age did not moderate the structural model in the prudential and multifaceted domains. The overall findings of this study reveal that adolescent beliefs about authority serve as a mediator between authoritarian piety and obedience, suggesting that traditional piety still has an influence on parent–child interaction in today's society.     

The Relation Between Early Adolescents’ Trust Beliefs in Peers and Reactions to Peer Provocation: Attributions of Intention and Retaliation

The authors examined the relation between early adolescents’ trust beliefs in peers and both their attributions for, and retaliatory aggression to, peer provocation. One hundred and eight-five early adolescents (102 male) from the United Kingdom (M age = 12 years, 2 months, SD = 3 months) completed the Children's Generalized Trust Beliefs in peer subscale (K. J. Rotenberg, C. Fox, et al., 2005) and reported the intentions of, and their retaliatory aggression to, hypothetical peer provocation. A curvilinear relation was found between trust beliefs in peers and retaliatory aggression but not for attributions of intention. Early adolescents with low and those with very high trust beliefs in peers reported greater retaliatory aggression than did early adolescents with the middle range of trust beliefs. The findings supported the conclusion that early adolescents who are high trusting, as well as those are very low trusting, are at risk for psychosocial maladjustment. Support was not obtained for a hostility attribution bias interpretation of those patterns.     

Disentangling the belief in God and cognitive rigidity/flexibility components of religiosity to predict racial and value-violating prejudice: A Post-Critical Belief Scale analysis

Past research indicates that being religious is associated with prejudice toward racial and value-violating out-groups. However, this past research treated religiosity as a unidimensional construct without taking into account how different components of religiosity—belief in a higher power and the rigidity/flexibility of religious beliefs—are associated with measures of prejudice. Two studies examined the relationship between these two components of religiosity, as measured by the Post-Critical Beliefs Scale, and racial (African Americans, Arabs) and value-violating prejudices (atheists, gay men). As the flexibility of religious beliefs increased (literal vs. symbolic dimension), attitudes toward racial and value-violating out-groups became more positive (Study 1). As belief in God strengthened (exclusion vs. inclusion of transcendence dimension), attitudes toward value-violating out-groups became more negative. Study 2 demonstrated that these two components of religiosity fully mediated the relationship between general religiosity and prejudice toward African Americans, Arabs, and gay men and partially mediated the relationship between religiosity and prejudice toward atheists. Results are discussed in light of reexamining the conclusion that simply being religious is associated with prejudice.     

The moderating role of positive beliefs about worry in the relationship between stressful events and worry

Some theorists suggest that worry is elevated by positive beliefs when stressful events occur. Although several cross-sectional studies have revealed an association between positive beliefs and worry, few longitudinal studies have been conducted on this topic. Moreover, the effect of positive beliefs as a moderator on worry when stressful events occur has not been investigated. Against this background, the present study conducted a two-wave longitudinal survey to examine the moderating role of positive beliefs. One hundred and ninety-four college students voluntarily completed questionnaires. Hierarchical regression analysis showed a prospective relationship between the experience of stressful events and the subjective report of worry. Moreover, this relationship was moderated by an interaction with positive beliefs; stressful events were a stronger predictor of the extent of worry for individuals with a high level of positive beliefs than for those with a low level of positive beliefs. The moderating role of positive beliefs suggests that the level of positive beliefs amplifies the threat of worry caused by stressful events.