PacifismPacifism harms and benefits the just war tradition in about equal
measure. Its blanket condemnation of all things military (in some
cases more presumed than real) disrupts the kind of moral regulation of war to which just war theorists aspire: war is considered
to be beyond the reach of morality. At the same time it assists the
just war project by its general insistence on the subordination of
war to peace and by its creative and constructive understanding
of peace and peacemaking. In fact pacifists and just war theorists share similar aspirations
Paciﬁsm and rescue: the case of
Already in this book we have met many ‘exceptional people’: people, that is,
who went far beyond the ordinary bounds of compassion to concern themselves with those with whom, for the most part, they had no close personal
ties. They include the volunteers who worked for the Jewish, Quaker and
Rotarian refugee committees. In a paper delivered in 1944 Rae Barash posed
the question of why volunteers like herself had committed themselves to work
with refugees. She answered: ‘My own reason as a Jewess: “There but for the
Patriotism, propaganda and
The expression of disenchantment in wartime was difficult: any
challenge to orthodoxies, official and officially sanctioned discourses was most often made from an already dissenting position.
People marginalised by gender, sexuality, politics, religion and profession spoke out against the war; rarely did establishment figures
show dissent. The small number who chose not to participate in
the war effort showed their disenchantment by not fighting or, in
the case of women and men officially disbarred from combatant
This book is about the transformation of Germany's security and defence policy in the time between the 1991 Gulf War and the 2003 war against Iraq. It traces and explains the reaction of Europe's biggest and potentially most powerful country to the ethnic wars of the 1990s, the emergence of large-scale terrorism, and the new US emphasis on pre-emptive strikes. Based on an analysis of Germany's strategic culture, it portrays Germany as a security actor and indicates the conditions and limits of the new German willingness to participate in international military crisis management that developed over the 1990s. The book debates the implications of Germany's transformation for Germany's partners and neighbours, and explains why Germany said ‘yes’ to the war in Afghanistan, but ‘no’ to the Iraq War. Based on a comprehensive study of the debates of the German Bundestag and actual German policy responses to the international crises between 1991 and 2003, it provides insights into the causes and results of Germany's transformation.
The Labour Party, pacifism
and the Spanish Civil War
On 18 September 1931 Japan invaded China on the pretext that a
Japanese railway in Manchuria had suffered from Chinese sabotage.
Japanese troops over-ran Manchuria and set up a puppet state. China
appealed to the League of Nations for assistance under Article 11 of
the Covenant, and the League responded by asking Japan to evacuate
the territory it had occupied. Japan, which had signed up to the
Covenant of the League of Nations and the Briand-Kellogg Pact
An Interview with Rainer Schlösser, Spokesperson of the Association of the Red Cross Museums in Germany (Arbeitsgemeinschaft der deutschen Rotkreuz-Museen)
already doing now. But I would like to have a much bigger museum, with more space and more thematic rooms. What we should keep in mind is that the Red Cross plays a major role within our societies and has done so historically in a number of fields – not only in international humanitarian law, but also in social history, cultural history, the history of the women’s movement or pacifism, the local history of regions and places. Representing and communicating the historical centrality of the Red Cross, its importance to our society, the way its importance was reflected in
This book explores the pervasive influence of pacifism on Victorian feminism. It provides an account of Victorian women who campaigned for peace, and of the many feminists who incorporated pacifist ideas into their writing on women and gender. The book explores feminists' ideas about the role of women within the empire, their eligibility for citizenship, and their ability to act as moral guardians in public life. It shows that such ideas made use – in varying ways – of gendered understandings of the role of force and the relevance of arbitration and other pacifist strategies. The book examines the work of a wide range of individuals and organisations, from well-known feminists such as Lydia Becker, Josephine Butler and Millicent Garrett Fawcett to lesser-known figures such as the Quaker pacifists Ellen Robinson and Priscilla Peckover.
Though the just war tradition has an ancient pedigree, like any tradition of thought, it is subject to historical highs and lows. Drawing on examples from the history of warfare from the Crusades to the present day, this book explores the limits and possibilities of the moral regulation of war. It focuses on the tensions which exist between war and morality. The moral ambiguity and mixed record of that tradition is acknowledged and the dangers which an exaggerated view of the justice or moral worth of war poses are underlined. The adoption of a 'dispositional' view of ethical life, in which moral character and moral culture play a decisive part, widens and transforms the ethics of war. Realism resists the application of morality to war. Pacifism harms and benefits the just war tradition in about equal measure. In opposition to the amoral and wholly pragmatic approach of the 'pure' realist, the just war theorist insists on the moral determination of war where that is possible, and on the moral renunciation of war where it is not. Moral realism is what the just war tradition purports to be about. Legitimate authority has become entirely subordinated to the concept of state sovereignty. If moderate forms of consequentialism threaten the principle of noncombatant immunity, more extreme or purer forms clearly undermine it. The strategic and the ethical problems of counterterrorism are compounded by the emergence of a new and more extreme form of terrorism.
The previously unexplored legacy of religious anarchism in traditional Jewish theology is examined for the first time in this book. Probing the life and thought of figures whose writings have gone largely unread since they were first published, Hayyim Rothman makes, in the first place, a case for the existence of this heritage. He shows that there existed, from the late nineteenth though the mid-twentieth century, a loosely connected group of rabbis and traditionalist thinkers who explicitly appealed to anarchist ideas in articulating the meaning of the Torah, of traditional practice, of Jewish life, and the mission of modern Jewry. Supported by close readings of the Yiddish and Hebrew writings of Yaakov Meir Zalkind, Yitshak Nahman Steinberg, Yehuda Leyb Don-Yahiya, Avraham Yehudah Hen, Natah Hofshi, Shmuel Alexandrov, and Yehudah Ashlag this book traces a complicated story about the intersection, not only of religion and anarchism, but also of pacifism and Zionism, prophetic anti-authoritarianism, and mystical antinomianism. Bringing to light, not merely fresh source material, but uncovering a train of modern Jewish political thought that has scarcely been imagined, much less studied, No masters but God is a groundbreaking contribution.
The Great War still haunts us. This book draws together examples of the ‘aesthetic pacifism’ practised during the Great War by such celebrated individuals as Virginia Woolf, Siegfried Sassoon and Bertrand Russell. It also tells the stories of those less well known who shared the attitudes of the Bloomsbury Group when it came to facing the first ‘total war’. The five-year research for this study gathered evidence from all the major archives in Great Britain and abroad in order to paint a complete picture of this unique form of anti-war expression. The narrative begins with the Great War's effect on philosopher-pacifist Bertrand Russell and Cambridge University.