GRATIAN AND MENGZI

In this essay, I compare two pioneer thinkers of the “just war” tradition across cultures: Gratian in the Christian tradition, and Mengzi (Mencius) in the Confucian tradition. I examine their historical-cultural contexts and the need for both to discuss just war, introduce the nature of their treatises and the rudimentary theories of just war therein, and trace the influence both thinkers’ theories have had on subsequent just war ethics. Both deemed just cause, proper authority, and right intention to be necessary conditions for initiating a just war. However, Gratian’s theory has a presumption against injustice whereas Mengzi’s theory has a presumption against war. As a jurist of the Church, Gratian sought to discriminate just from unjust wars, while Mengzi, a moral-political advisor to rulers, was more concerned with avoiding bloodshed and building lasting peace. In addition to examining these thinkers’ respective historical influences, I submit that Gratian’s Decretum and the Mengzi are pioneering in two more senses. First, they offer important clues to understanding how just war ideas were developed very differently in medieval Europe and in premodern China. Second, both embodied features that helped shape their subsequent intellectual tradition, which in turn molded the different legacies of these two works.     

Grasping neither war nor peace: the folly of cosmopolitan preventive war

ABSTRACT

Some liberal-cosmopolitan theorists have sought to justify preventive war by proposing new institutions meant to ensure the accurate evaluation of non-imminent threats, and also make any war against them proportionate. In the debate over these proposals there has been little consideration of the post-war conditions any preventive war will likely produce. This is a serious omission; many theorists emphasize the degree to which the ability to secure a just peace is crucial to whether a war is proportionate. This article begins to remedy this missing piece of the debate over what it calls ‘cosmopolitan preventive war’ (CPW). After reviewing the debate, it discusses preventive war in the context of theorizations of post-war justice, or jus post bellum. It then investigates CPW’s ability to account for jus post bellum concerns through a counterfactual 2003 Iraq CPW. Showing that the proposed institutions do not do enough to account for the likely, and possibly immense, post-war harm wrought by preventive war, the article concludes with a negative evaluation of the CPW program and a brief statement on the ethics of preventive war in general.     

THE CLASSICAL CONFUCIAN POSITION ON THE LEGITIMATE USE OF MILITARY FORCE

Focusing on the thought of Mencius and Xunzi, this essay reconstructs and examines the classical Confucian position on the legitimate use of military force. It begins by sketching historically important political concepts, such as types of political leaders, politics of the kingly way versus politics of the hegemonic way, and the controversial role of lords‐protector. It then moves on to explore Confucian criteria for justifying resort to the use of force, giving special attention to undertaking punitive expeditions to interdict and punish aggression and tyranny. Following this discussion, the essay then attends to important Confucian moral constraints on how military force is properly employed, including prohibitions on attacking the defenseless, indiscriminate slaughter of enemy forces, destruction of civilian infrastructure, prisoner abuse, and non‐consensual annexation of territory. The essay concludes by first discussing an illustrative case from Mencius and then comparing its reconstruction of the Confucian position to those offered by other scholars.     

Another revolution is needed: The creation of an international democracy of the environment

In the face of the multiple threats of destruction facing our environment, it has become urgent for a real political will to emerge. The environment must be at the center of international cooperation and action; a right to the environment must be set up, outlining a duty of ecological intervention.     

PERTURBATIONS OF THE SOUL AND PAINS OF THE BODY: Augustine on Evil Suffered and Done in War

Many contemporary scholars debate whether war should be conceived as a relative evil or a morally neutral act. The works of Augustine may offer new ways of thinking through the categories of this debate. In an early period, Augustine develops the distinction between evil done and evil suffered. Augustine's early treatments of war locate the saint as detached sage doing only good, and immune from evil suffered. In a middle period, he develops a richer picture of the evil suffered on the occasion of the loss of historical goods but fails to develop the implications of this picture as concerns war. Finally, without abandoning emphasis on the avoidance of doing evil, Augustine comes to highlight how evil suffered in war prevents us from speaking simply of good wars. Augustine's ability to hold together senses of evil and their moral significance provides a useful avenue for new thought on this issue.     

Thomas Aquinas on Virtuous Warfare

Thomas Aquinas, one of the "founding fathers" of just war theory, offers an account of virtuous warfare in practice. The author argues that Aquinas's approach to warfare, with its emphasis on justice and charity, is helpful in providing a coherent moral account of war to which Christians can subscribe. Particular attention is given to the role of charity, since this virtue is the distinguishing characteristic of the Christian soldier. Charity compels him to soldier justly, and by fighting justly, he is elevated by God to friendship with God. Notable features of this approach are its emphasis on the criteria for judging whether a war is just and its relativizing of the criteria for proper combat behavior.     

Tradition,Authority, and Immanent Critique in Comparative Ethics

Drawing on resources from pragmatist thought allows religious ethicists to take account of the central role traditions play in the formation and development of moral concepts without thereby espousing moral relativism or becoming traditionalists. After giving an account of this understanding of the concept of tradition, I examine the ways in which understandings of tradition play out in two contemporary examples of tradition‐based ethics: works in comparative ethics of war by James Turner Johnson and John Kelsay. I argue that a pragmatist approach to tradition‐based ethics allows for a nuanced and flexible understanding of moral traditions, and one that holds great promise for international consensus‐building around shared ethical norms for the use of armed force.     

The Contribution of Attention to the Right Visual Field Advantage for Word Recognition

Perceptual asymmetries have been explained by structural, attentional bias and attentional advantage models. Structural models focus on asymmetries in the physical access information has to the hemispheres, whereas attentional models focus on asymmetries in the operation of attentional processes. A series of experiments was conducted to assess the contribution of attentional mechanisms to the right visual field (RVF) advantage found for word recognition. Valid, invalid and neutral peripheral cues were presented at a variety of stimulus onset asynchronies to manipulate spatial attention. Results indicated a significant RVF advantage and cueing effect. The effect of the cue was stronger for the left visual field than the RVF. This interaction supports the attentional advantage model which suggests that the left hemisphere requires less attention to process words. The attentional asymmetry is interpreted in terms of the different word processing styles used by the left and right hemispheres. These results have ramifications for the methodology used in divided visual field research and the interpretation of this research.