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Renewing the Challenge of Peace through the Promise of Active Nonviolence 通过积极的非暴力承诺重新迎接和平的挑战
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-06-07 DOI: 10.1177/09539468241261190
A. Scheid
In 1983 the US bishops issued a deeply influential pastoral letter, The Challenge of Peace: God's Promise and Our Response, which addressed moral questions of warfare, particularly in the context of the Cold War. Four decades later, it is clear that the challenge to build just and peaceful societies is still with us in the US and throughout the world. This article supports the development of new documents—whether episcopal or papal—to center nonviolence in Catholic teaching, to demonstrate the value and efficacy of active nonviolence in working toward a just peace, and to clarify the relationship between nonviolence and the just war tradition. It makes suggestions as to how such a document might be rooted in the Christian tradition and discipleship, and what issues must urgently be addressed.
1983 年,美国主教发表了一封影响深远的牧函《和平的挑战》:这封信探讨了战争的道德问题,特别是冷战背景下的战争问题。四十年后的今天,在美国和全世界,建立公正与和平社会的挑战显然依然存在。本文支持制定新的文件--无论是主教文件还是教皇文件--将非暴力作为天主教教义的中心,展示积极的非暴力在努力实现公正和平方面的价值和功效,并澄清非暴力与正义战争传统之间的关系。它就这样一份文件如何植根于基督教传统和门徒精神以及哪些问题必须紧急解决提出了建议。
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引用次数: 0
The Doctrinal Status of Just War in the Contemporary Teaching of the Catholic Magisterium 正义战争在当代天主教教义中的教义地位
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-06-06 DOI: 10.1177/09539468241258994
G. Reichberg
This article examines the doctrinal status of just war in the contemporary teaching of the Catholic magisterium. Some passages from Pope Francis’s 2020 encyclical Fratelli tutti, On Fraternity and Social Friendship appear to exclude the just war idea from the social doctrine of the Catholic Church. To gauge whether this is so, the article establishes a baseline comparison to the seminal teaching of Thomas Aquinas on peace and just war. Both St. Thomas and Pope Francis proceed from the assumption that “war” designates a sinful violation of peace. They appear to differ, however, on the question whether a positive meaning should be ascribed to the Roman term bellum justum. To understand if this divergence is purely verbal or involves a substantive disagreement, I consider why Pope Francis’s predecessors have (since the mid-twentieth century) abstained from employing the expression “just war” in their official documents. Finally, Pope Francis’s emphatic statement that St. Augustine ‘forged a concept of “just war” that we no longer uphold in our own day’ is interpreted in light of the passage from his Epistle 229 to Darius that Francis references in Fratelli tutti.
本文探讨了正义战争在当代天主教教义中的教义地位。教皇方济各 2020 年的通谕《博爱与社会友谊》(Fratelli tutti, On Fraternity and Social Friendship)中的一些段落似乎将正义战争思想排除在天主教会的社会教义之外。为了衡量这是否属实,文章将托马斯-阿奎那关于和平与正义战争的开创性教导进行了基线比较。圣托马斯和教皇方济各的出发点都是假定 "战争 "是对和平的罪恶侵犯。然而,在是否应赋予罗马术语 "bellum justum "以积极意义的问题上,他们似乎存在分歧。为了理解这种分歧是纯粹的口头分歧还是涉及实质性分歧,我考虑了为什么教皇方济各的前任们(自二十世纪中叶以来)在其官方文件中不使用 "正义战争 "这一表述。最后,教皇方济各强调圣奥古斯丁 "创造了一个我们今天不再坚持的'正义战争'概念",我将根据方济各在 Fratelli tutti 中提到的圣奥古斯丁写给大流士的第 229 号书信中的一段话来解释这一说法。
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引用次数: 0
Just War or Just Peace: Some Observations on the Debate in Germany 正义战争还是正义和平?对德国辩论的一些看法
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-06-05 DOI: 10.1177/09539468241258950
Bernhard Koch
In the debate on peace ethics in Germany, it is constantly argued that the ‘doctrine of just war’ must be replaced by a ‘doctrine of just peace’. The criteriology of just war can at best be preserved within a doctrine of just peace. However, it is often overlooked that—although the word ‘peace’ may sound nicer than ‘war’—a doctrine of just peace is also fraught with great difficulties in terms of content. The concept of peace can be interpreted in different ways; the concept of justice must even be differentiated if it is to have meaning at all. Ultimately, the two concepts point to a different understanding of tradition and historicity: while the doctrine of just war takes its criteria from the tradition, the idea of just peace attempts to draw conclusions for the present from drafts or blueprints of the future. However, since the drafts can turn out differently, new conflicts will arise precisely for this reason. Talk of ‘just peace’ might be more pleasing to the public, but does not necessarily have to be more restrictive in terms of violence.
在德国关于和平伦理的辩论中,不断有人提出必须用 "正义和平学说 "取代 "正义战争学说"。正义战争论充其量只能在正义和平论中得到保留。然而,人们往往忽视了一点--虽然 "和平 "一词听起来比 "战争 "好听--正义和平学说在内容上也充满了巨大的困难。和平的概念可以有不同的解释;正义的概念如果要有意义,甚至必须加以区分。归根结底,这两个概念指向对传统和历史性的不同理解:正义战争学说的标准来自传统,而正义和平思想则试图从未来的草案或蓝图中为现在得出结论。然而,由于草案的结果可能不同,新的冲突也会因此而产生。谈论 "公正的和平 "可能更能取悦公众,但并不一定要在暴力方面有更多的限制。
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引用次数: 0
On Limited Force: Prudence Below the Threshold of War 论有限武力:战争门槛下的审慎
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-06-05 DOI: 10.1177/09539468241258946
Esther D. Reed
This article asks how military ethics should respond to adversaries deliberately conducting hostilities below the threshold of war. Three options are considered: a novel, limited force paradigm; an expanded hostilities paradigm, i.e., within the law of armed conflict; and an international law enforcement paradigm derived primarily from human rights law. None is problem-free. Mindful of under-deployed classic just war reasoning arguments for discrimination between vices opposed to peace, this article argues against an expanded hostilities paradigm and shows that the retributive, ‘equilibrium of justice’ test used sometimes to support such an expansion is necessary but not sufficient. It explains the need for further examination of whether/how Aquinas and his interpreters can/should conceive of actions under the paradigm of war occurring against non-state actors.
本文提出了军事伦理应如何应对敌方蓄意在战争门槛之下开展敌对行动的问题。文章考虑了三种选择:一种新颖的有限武力范式;一种扩大的敌对行动范式,即在武装冲突法范围内;以及一种主要源自人权法的国际执法范式。没有一个是没有问题的。考虑到经典的正义战争推理论点在反对和平的恶行之间未得到充分运用,本文反对扩大敌对行动范式,并表明有时用来支持这种扩大的报复性 "正义平衡 "检验标准是必要的,但并不充分。文章解释了进一步研究阿奎那及其解释者是否/如何能够/应该在战争范式下设想针对非国家行为者的行动的必要性。
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引用次数: 0
Just War as a Theory, Just Peace as a Virtue 正义战争是一种理论,正义和平是一种美德
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-06-03 DOI: 10.1177/09539468241257764
L. Cahill
Pope Francis both grants the right to use armed force in self-defense and regards all war as ‘a defeat for humanity’. This seeming paradox can be explained by the fact that what is a theoretically just use of force (according to the criteria of just war theory) inevitably results in unjust violence when carried out in practice. The undertaking, processes and practices of war are highly susceptible to what Augustine called the libido dominandi. The theory of just war is carried forward in institutions of actual war-making that foster escalation, discourage restraint, and adapt the theory itself to accommodate increasing violence. ‘Just war’ fails to embody the social and institutional virtue of justice. Thus, as Pope Francis exhorts, the Christian ethics of war and peace should prioritize the theory of just peace and the cultivation of peacebuilding dispositions, practices, and institutions. These strategies favor justice, but success is not guaranteed.
教皇方济各既承认自卫时使用武力的权利,又认为所有战争都是 "人类的失败"。这种看似矛盾的解释是,理论上正义的武力使用(根据正义战争理论的标准)在实践中不可避免地会导致不正义的暴力。战争的事业、过程和实践极易受到奥古斯丁所谓的支配欲的影响。正义战争的理论在实际的战争体制中得以发扬光大,这种体制助长战争升级,阻碍克制,并使理论本身适应日益增长的暴力。正义战争 "未能体现正义的社会和制度美德。因此,正如教皇方济各所劝诫的那样,基督教的战争与和平伦理应优先考虑公正和平的理论以及培养建设和平的态度、实践和制度。这些战略有利于正义,但并不能保证成功。
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引用次数: 0
Reading the ‘Signs of the Time’: Just War Statecraft and the ‘Immorality’ of Nuclear Weapons 解读 "时代征兆":正义战争国策与核武器的 "不道德性
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-05-31 DOI: 10.1177/09539468241257768
Christian Nikolaus Braun
This article grapples with the justifiability of nuclear deterrence in the aftermath of Russia's war of aggression against Ukraine. Disillusioned about the failed promise of nuclear disarmament, as well as other ethical issues inherent to nuclear weapons, Pope Francis has attached the immorality label not just to the use of the Bomb but also to its very possession. This step, which his predecessors hesitated to take during the Cold War and the quarter of a century after the fall of the Berlin Wall, has received considerable attention. However, these assessments precede the war against Ukraine. Given that the regime of Vladimir Putin has repeatedly made nuclear threats in the context of this war, and a Cold War 2.0 of sorts has returned, there is reason to reappraise Francis's argument on nuclear weapons for a post-2022 era. I argue with regret that in light of the contemporary security environment it would be a sign of irresponsible statecraft to abandon the nuclear deterrent unilaterally. At the same time, I hold that a renewed and genuine effort needs to be made not just to avoid nuclear war but to create a culture that one day will lead to complete nuclear disarmament.
在俄罗斯对乌克兰发动侵略战争之后,本文探讨了核威慑的正当性问题。教皇方济各对核裁军承诺的失败以及核武器所固有的其他伦理问题感到失望,他不仅给使用 "原子弹 "贴上了不道德的标签,也给拥有 "原子弹 "贴上了不道德的标签。教宗方济各的前任们在冷战时期和柏林墙倒塌后的四分之一世纪里曾犹豫不决,而教宗方济各迈出的这一步受到了广泛关注。然而,这些评估是在对乌克兰发动战争之前作出的。鉴于弗拉基米尔-普京政权在这场战争中一再发出核威胁,某种程度上的冷战 2.0 已经卷土重来,我们有理由重新评估弗朗西斯关于 2022 年后核武器问题的论点。我遗憾地认为,鉴于当代的安全环境,单方面放弃核威慑是不负责任的国家行为。与此同时,我认为需要重新作出真正的努力,不仅要避免核战争,还要创造一种文化,以便有朝一日实现全面核裁军。
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引用次数: 0
Incoherences and Incompatibilities: Just Peace and Just War in Contemporary German Protestantism 不一致与不相容:当代德国新教中的正义和平与正义战争
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-05-29 DOI: 10.1177/09539468241257765
Therese Feiler
This article revisits some of the main tenets and problems of the Just Peace concept as developed in the German Protestant Church, showing how it is beset by incoherences, ironical returns of expanded violence, as well as the problem of abstraction: once the Just Peace concept is applied to concrete problems, it runs dry. The article then examines some recent contributions made under the wider umbrella of ‘peace ethics’, showing that attempts to combine the Just Peace and bellum iustum are bound to fail. It then retraces the present shift to Just War thinking that reorders the basic terms, whilst also retaining some of the tenets of the Just Peace approach. Some refinements of these developments are indicated.
本文重温了德国新教教会提出的 "公正和平 "概念的一些主要信条和问题,说明了这一概念如何受到不连贯、扩大暴力的讽刺性回归以及抽象问题的困扰:一旦将 "公正和平 "概念应用于具体问题,它就会枯竭。文章随后探讨了最近在 "和平伦理 "这一更广泛的范畴内做出的一些贡献,表明将 "公正和平 "与 "正义战争 "结合起来的尝试注定会失败。然后,文章追溯了目前向正义战争思想的转变,这种转变对基本术语进行了重新排序,同时也保留了正义和平方法的一些信条。本文指出了这些发展的一些改进之处。
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引用次数: 0
Just War and Judgment in Fratelli Tutti Fratelli Tutti》中的正义战争与审判
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-05-28 DOI: 10.1177/09539468241257766
Joseph E. Capizzi
For decades the papal tradition has renounced the term ‘war’ as something around which to build an ethical approach. One can sympathize with this: resort to war seems the consequence of ethical failure and brings in its train a host of brutalities including rape, torture, and murder that harm both victims and perpetrators. But that view of ‘war’ is an incomplete representation of the possibilities of the uses of force to secure legitimate political goods. Thus the popes have struggled to maintain a clear voice in the face of abject tragedies like the Russian invasion of Ukraine: on the one hand, Pope Francis condemns war in an almost absolute manner; on the other, he recognizes the legitimacy of Ukrainian defensive uses of force. In so doing, of course, he merely abides the so-called ‘just war theory’ he seems to have discarded. My contribution will focus on the current state of the just war in Catholic teaching. I will maintain the state remains where it has been since at least the middle of the twentieth century: skeptical about the capacity of states to judge in terms of international law, but cognizant of their right to defend themselves against ongoing aggression.
几十年来,教皇的传统一直拒绝将 "战争 "一词作为建立伦理方法的依据。对此,我们可以表示同情:诉诸战争似乎是伦理失败的后果,会带来一系列残暴行为,包括强奸、酷刑和谋杀,对受害者和施暴者都造成伤害。但是,这种对 "战争 "的看法并不能完全代表使用武力获取合法政治利益的可能性。因此,面对俄罗斯入侵乌克兰这样的卑劣悲剧,教皇们一直在努力保持清晰的声音:一方面,教皇方济各以近乎绝对的方式谴责战争;另一方面,他又承认乌克兰防御性使用武力的合法性。当然,他这样做只是遵守了他似乎已经抛弃的所谓 "正义战争理论"。我的发言将集中于天主教教义中正义战争的现状。我将坚持至少自二十世纪中叶以来的状况:对国家根据国际法进行判断的能力持怀疑态度,但认识到它们有权保卫自己免受持续的侵略。
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引用次数: 0
Between Pacifism and Just War: Oikonomia and Eastern Orthodox Political Theology 和平主义与正义战争之间:经济学与东正教政治神学
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-05-25 DOI: 10.1177/09539468241257767
Vassilios Paipais
Scholars have often focused on the doctrinal and canonical reasons for the lack of a just war tradition in the Eastern Orthodox Church. The consensus seems to be that the Eastern Orthodox Church, for historical as well as theological reasons, has never developed a doctrine for the justification or the containment of war but was rather orientated to the question of peace (albeit without being pacifist) and the theological imperative of deification. There is, however, another reason why just war concerns never found fertile ground in Eastern Orthodoxy. Byzantine political theology carried an anarchistic theocratic dynamic that remained in tension with any effort to sanctify the Empire or its martyrs. Such a perspective has more in common (without being identical) with conceptualisations of just peace or just war as a tradition of ethical restraint on war rather than as a doctrine for the moral justification or legitimation of war.
学者们经常关注东正教会缺乏正义战争传统的教义和教规原因。人们的共识似乎是,由于历史和神学的原因,东正教会从未发展出为战争辩护或遏制战争的教义,而是以和平问题(尽管不是和平主义者)和神化的神学要求为导向。然而,正义战争问题从未在东正教中找到肥沃土壤还有另一个原因。拜占庭的政治神学带有一种无政府主义的神权动力,与任何使帝国或其殉道者神圣化的努力保持着紧张关系。这种观点与正义和平或正义战争的概念有更多的共同之处(但并不完全相同),正义和平或正义战争是对战争进行道德约束的传统,而不是为战争进行道德辩护或使其合法化的学说。
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引用次数: 0
Corrigendum to “Paul Scherz, Tomorrow’s Troubles: Risk, Uncertainty in an Age of Algorithmic Governance (Washington DC: Georgetown University Press, 2022)” Paul Scherz, Tomorrow's Troubles:算法治理时代的风险、不确定性》(华盛顿特区:乔治敦大学出版社,2022年)"
IF 0.3 3区 哲学 Q2 Arts and Humanities Pub Date : 2024-04-25 DOI: 10.1177/09539468241247398
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引用次数: 0
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Studies in Christian Ethics
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