Helen Frowe offers a new account of when and why it is morally permissible for a person to use force to defend herself or others against harm. She explores the use of force between individuals before extending the enquiry to war, to argue that we should judge the ethics of killing in war by the moral rules that govern killing between individuals.
When is it right to go to war? When is a war illegal? What are the rules of engagement? What should happen when a war is over? How should we view terrorism? The Ethics of War and Peace is a fresh and contemporary introduction to one of the oldest but still most relevant ethical debates. It introduces students to contemporary Just War Theory in a stimulating and engaging way, perfect for those approaching the topic for the first time. Helen Frowe explains the core issues in Just War Theory, and chapter by chapter examines the recent and ongoing philosophical? debates on: theories of self defence and national defence Jus ad Bellum, Jus in Bello, and Jus post Bellum the moral status of combatants the principle of non-combatant immunity the nature of terrorism and the moral status of terrorists. Each chapter concludes with a useful summary, discussion questions and suggestions for further reading, to aid student learning and revision. The Ethics of War and Peace is the ideal textbook for students studying philosophy, politics and international relations.
The Ethics of War and Peace is a lively introduction to one of the oldest but still most relevant ethical debates. Focusing on the philosophical questions surrounding the ethics of modern war, Helen Frowe presents contemporary just war theory in a stimulating and accessible way. This third edition has been revised and updated throughout, with additional material covering belligerents’ duties to refugees, the scope of jus ad bellum, indirect intervention and alternatives to intervention, and the withdrawal of forces from Afghanistan. The book also covers key topics, including: theories of self-defence and national defence jus ad bellum, jus in bello and jus post bellum the moral status of combatants humanitarian intervention weapons and technology the principle of non-combatant immunity the nature of terrorism and the moral status of terrorists. Each chapter uses examples and concludes with a summary, discussion questions and suggestions for further reading to aid student engagement, learning and revision. A glossary covers the full range of relevant terminology. This is the ideal textbook for students of philosophy and politics approaching this important area for the first time.
In the third issue of the J. Paul Getty Trust Occasional Papers in Cultural Heritage Policy series, authors Helen Frowe and Derek Matravers pivot from the earlier tone of the series in discussing the appropriate response to attacks on cultural heritage with their paper, “Conflict and Cultural Heritage: A Moral Analysis of the Challenges of Heritage Protection.” While Frowe and Matravers acknowledge the importance of cultural heritage, they assert that we must more carefully consider the complex moral dimensions—the inevitable serious consequences to human beings—before formulating policy to forcefully protect it. A number of writers and thinkers working on the problem of preserving the world’s most treasured monuments, sites, and objects today cite what Frowe and Matravers call extrinsic and intrinsic justifications for the protection of cultural heritage. These are arguments that maintain that protecting heritage will be a key means to achieve other important goals, like the prevention of genocide, or arguments that heritage deserves to be forcefully protected for its own sake. Frowe and Matravers deconstruct both types of justifications, demonstrating a lack of clear evidence for a causal relationship between the destruction of cultural heritage and atrocities like genocide and arguing that the defense of heritage must not be treated with the same weight or urgency, or according to the same international policies, as the defense of human lives. By calling for expanded theory and empirical data and the consideration of morality in the crafting of international policy vis-à-vis cultural heritage protection, Frowe and Matravers present a thoughtful critique that enriches this important series and adds to the ongoing dialogue in the field.
Most people believe that it is sometimes morally permissible for a person to use force to defend herself or others against harm. In Defensive Killing, Helen Frowe offers a detailed exploration of when and why the use of such force is permissible. She begins by considering the use of force between individuals, investigating both the circumstances under which an attacker forfeits her right not to be harmed, and the distinct question of when it is all-things-considered permissible to use force against an attacker. Frowe then extends this enquiry to war, defending the view that we should judge the ethics of killing in war by the moral rules that govern killing between individuals. She argues that this requires us to significantly revise our understanding of the moral status of non-combatants in war. Non-combatants who intentionally contribute to an unjust war forfeit their rights not to be harmed, such that they are morally liable to attack by combatants fighting a just war.
The fate of heritage in war has attracted considerable attention in recent years, due in no small part to ISIS's campaign of destruction across the Middle East and, in 2012, the International Criminal Court's first prosecution of heritage destruction as a war crime. Regular armed forces have been criticised for both failing to protect and damaging heritage sites. In response, heritage organisations urge the better implementation of existing international laws on heritage protection in war. This book argues that any such law or policy will require combatants to choose between safeguarding heritage and safeguarding other goods, including human life. It thus challenges the view, repeatedly expressed by heritage professionals, that the choice between protecting heritage and protecting lives is a false dichotomy. Existing international law not only implies such choices but also, more worryingly, gives no indication of how they should be resolved. Drawing on contemporary work on the ethics of war, this book develops an account of the permissible protection of heritage in war. It argues that heritage is not morally special; rather, heritage is one of many goods that contribute to individuals' lives going well and that we routinely trade off against each other. By drawing on these more familiar dilemmas, we can make progress on how to balance the protection of heritage against risks to human life. Amongst other things, the book considers the different ways in which heritage might contribute to individual flourishing, the role of consent in justifying the imposition of risk on combatants and civilians, the permissibility of forcefully defending heritage and what, if anything, could compensate for the loss of heritage in war.
In the third issue of the J. Paul Getty Trust Occasional Papers in Cultural Heritage Policy series, authors Helen Frowe and Derek Matravers pivot from the earlier tone of the series in discussing the appropriate response to attacks on cultural heritage with their paper, “Conflict and Cultural Heritage: A Moral Analysis of the Challenges of Heritage Protection.” While Frowe and Matravers acknowledge the importance of cultural heritage, they assert that we must more carefully consider the complex moral dimensions—the inevitable serious consequences to human beings—before formulating policy to forcefully protect it. A number of writers and thinkers working on the problem of preserving the world’s most treasured monuments, sites, and objects today cite what Frowe and Matravers call extrinsic and intrinsic justifications for the protection of cultural heritage. These are arguments that maintain that protecting heritage will be a key means to achieve other important goals, like the prevention of genocide, or arguments that heritage deserves to be forcefully protected for its own sake. Frowe and Matravers deconstruct both types of justifications, demonstrating a lack of clear evidence for a causal relationship between the destruction of cultural heritage and atrocities like genocide and arguing that the defense of heritage must not be treated with the same weight or urgency, or according to the same international policies, as the defense of human lives. By calling for expanded theory and empirical data and the consideration of morality in the crafting of international policy vis-à-vis cultural heritage protection, Frowe and Matravers present a thoughtful critique that enriches this important series and adds to the ongoing dialogue in the field.
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