Abstract only
Second edition

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.

Palestine– Israel in British universities

For over four decades, events in Palestine-Israel have provoked raging conflicts between members of British universities, giving rise to controversies around free speech, ‘extremism’, antisemitism and Islamophobia within higher education, which have been widely reported in the media and subject to repeated interventions by politicians. But why is this conflict so significant for student activists living at such a geographical distance from the region itself? And what role do emotive, polarised communications around Palestine-Israel play in the life of British academic institutions committed to the ideal of free expression?

This book invites students, academics and members of the public who feel concerned with this issue to explore the sources of these visceral encounters on campus. Drawing on original ethnographic research with conflicting groups of activists, it explores what is at stake for students who are drawn into struggles around Palestine-Israel within changing university spaces facing pressures associated with neoliberalism and the ‘War on Terror’. It begins from this case study to argue that, in an increasingly globalised world that is shaped by entangled histories of the Nazi Holocaust and colonial violence, members of universities must develop creative and ethical ways of approaching questions of justice.

Tragic Encounters and Ordinary Ethics curates an ethnographic imagination in response to the political tensions arising out of the continuing violence in Palestine-Israel. It invites students and academics to attend to lived experiences within our own university institutions in order to cultivate ethical forms of communication in response to conflicts of justice.

Looking for Bosnia

Developed through a series of encounters with a Bosnian Serb soldier Stojan Sokolović, this book is a meditation on the possibilities and limitations of responding to the extreme violence of the Bosnian war. It explores the ethics of confronting the war criminal and investigates the possibility of responsibility not just to victims of war and war crimes, but also to the perpetrators of violence. The book explains how Stojan Sokolović attenuated the author to the fact that he was responsible, to everyone, all the time, and for everything. It exposes the complexity of the categories of good and evil. Silence is also the herald of violence, or its co-conspirator. The author and Stojan Sokolović were trapped in violence, discursive and material, and discursive that leads to material, and material that emanates from and leads back to discursive. Two years after beginning his research into identity and the politics of conflict in Bosnia and Kosovo, the author got the opportunity to visit the region presented itself. According to the vast majority of the literature of the 1990s on Bosnia, it was clear that the biggest problem with nationalist violence and intolerance was to be found in Republika Srpska. The book is the author's discourse on a variety of experiences, including those of ethics, politics, disasters, technologies, fieldwork, adventure tourism, and dilemmas.

Abstract only
Conversation, friendship and democratic possibilities

5 Ordinary ethics: conversation, friendship and democratic possibilities In March 2011, the Israel Society at Old University organised an ‘Israel Awareness Week’ in a central street of the campus. Alongside a memorial to Israeli citizens who had been killed the previous week, free hummus and a stall raising money for an Israeli humanitarian charity, there was an information table draped in blue cloth. Literature about Israel was carefully displayed on this table, including copies of a BICOM booklet entitled Israel: Frequently Asked Questions.1 Israel Society

in Tragic encounters and ordinary ethics
Abstract only

4 Ethics T H E P R E V I O U S chapter explored the question of subjectivity in radical politics, and it tried to formulate a new mode of political subjectification – understood in terms not of simple identification but, rather, a dis-identification from prevailing subject positions and social identities. We found also that this raised certain ethical questions, namely the extent to which this attempt to escape subjectifying power and explore new forms of subjectivity suggests at the same time a new conception of ethical action. Foucault, for instance, saw the

in Unstable universalities

Fanon, postcolonialism and the ethics of difference raises a host of crucial questions regarding the relevance of Fanon today: in today’s world, where violence and terror have gone global, what conclusions might we draw from Fanon’s work? Should we keep on blaming Fanon for the colonial violence, which he internalized and struggled against, and overlook the fact that the very Manichaeism that previously governed the economy of colonial societies is now generating violence and terror on a global scale? Has the new humanism which he inaugurates in the concluding section of The Wretched of the Earth turned out to be nothing but a vain plea? What grounds for optimism does he allow us, if any? What is to be salvaged from his ethics and politics in this age of globalization?

Fanon, postcolonialism and the ethics of difference offers a new reading of Fanon’s work, challenging many of the reconstructions of Fanon in critical and postcolonial theory and in cultural studies and probing a host of crucial issues: the intersectionality of gender and colonial politics; the biopolitics of colonialism; Marxism and decolonization; tradition, translation and humanism. Fanon, postcolonialism and the ethics of difference underscores the ethical dimension of Fanon’s work by focusing on his project of decolonization and humanism.

Abstract only

5 Ethics as technics Without silence, without the hiatus, which is not the absence of rules, but the necessity of a leap at the moment of ethical, political or individual decision, we could simply unfold knowledge into a program or course of action. Nothing could make us more irresponsible; nothing could be more totalitarian. Jacques Derrida, Adieu (1999: 117

in Death machines
Just war, past and present

interest to revisionist critics. The reason for this neglect seems clear. Most critics belong to the school of analytic philosophy which has dominated contemporary ethics, including the ethics of war and just war theory. This is a form of philosophy that, like science (which in some respects it may seek to emulate), appears largely indifferent to its history. The past is a matter for the historian not the philosopher. ‘The standard assumption’, writes Bernard Williams, ‘is that philosophical enquiry does not need to bother much with that history: the distinctive business

in The ethics of war
Abstract only

blunder.’ In its purer forms, realism rejects the traditional subjection of politics to ethics and affirms, in particular, the radical autonomy of international politics. Morgenthau, for example defends Realism39 ‘the autonomy of the political sphere against its subversion by other modes of thought’ (Morgenthau 1973, p. 13). ‘The political realist’, he argues, ‘[though] not unaware of the existence and relevance of standards of thought other than political ones, . . . cannot but subordinate these other standards to those of politics’ (Morgenthau 1973, p. 11). Similarly

in The ethics of war

Introduction to the first edition Introduction to the first edition This is a book about the ethics of war, about war in its moral or normative aspect.1 The central question that it addresses is how (if  at all) moral reasoning might be brought to bear upon the activity of war. The very notion that morality may be applicable to such a destructive enterprise as war will strike some as bizarre, even perhaps as scandalous. The contrary assumption that war lies beyond any moral pale is not only a common one, but one that, particularly in the light of twentieth

in The ethics of war