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Artículos de revistas sobre el tema "War ethics"

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Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 20 de febrero de 2023

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1

Babic, Jovan. "Ethics of War and Ethics in War". Conatus 4, n.º 1 (31 de octubre de 2019): 9. http://dx.doi.org/10.12681/cjp.19708.

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The paper examines the justification of warfare. The main thesis is that war is very difficult to justify, and justification by invoking “justice” is not the way to succeed it. Justification and justness (“justice”) are very different venues: while the first attempts to explain the nature of war and offer possible schemes of resolution (through adequate definitions), the second aims to endorse a specific type of warfare as correct and hence allowed – which is the crucial part of “just war theory.” However, “just war theory,” somewhat Manichean in its nature, has very deep flaws. Its final result is criminalization of war, which reduces warfare to police action, and finally implies a very strange proviso that one side has a right to win. All that endangers the distinction between ius ad bellum and ius in bello, and destroys the collective character of warfare (reducing it to an incomprehensible individual level, as if a group of people entered a battle in hopes of finding another group of people willing to respond). Justification of war is actually quite different – it starts from the definition of war as a kind of conflict which cannot be solved peacefully, but for which there is mutual understanding that it cannot remain unresolved. The aim of war is not justice, but peace, i.e. either a new articulation of peace, or a restoration of the status quo ante. Additionally, unlike police actions, the result of war cannot be known or assumed in advance, giving war its main feature: the lack of control over the future. Control over the future, predictability (obtained through laws), is a feature of peace. This might imply that war is a consequence of failed peace, or inability to maintain peace. The explanation of this inability (which could simply be incompetence, or because peace, as a specific articulation of distribution of social power, is not tenable anymore) forms the justification of war. Justice is always an important part of it, but justification cannot be reduced to it. The logic contained here refers to ius ad bellum, while ius in bello is relative to various parameters of sensitivity prevalent in a particular time (and expressed in customary and legal rules of warfare), with the purpose to make warfare more humane and less expensive.

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2

Sagan, Scott D. "Ethics, Technology & War". Daedalus 145, n.º 4 (2016): 6–11.

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3

Kavka, Gregory S. "Space War Ethics". Ethics 95, n.º 3 (abril de 1985): 673–91. http://dx.doi.org/10.1086/292666.

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4

Poikonen, John. "Ethics of war". American Journal of Health-System Pharmacy 48, n.º 3 (1 de marzo de 1991): 463. http://dx.doi.org/10.1093/ajhp/48.3.463a.

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5

Brown, Davis. "CHRISTIAN AND MUSLIM POPULATION AND FIRST USE OF FORCE BY STATES, 1946 – 2001". POLITICS AND RELIGION JOURNAL 8, n.º 2 (1 de diciembre de 2014): 327–60. http://dx.doi.org/10.54561/prj0802327b.

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A variety of domestic characteristics of states affect their propensities to armed conflict, including power, regime type, wealth, and economic strength (in addition to the dyadic characteristics of power differential, alliances, proximity, and the peace-learning process). Compared to these, religion is an understudied characteristic. Religions instill norms and ethics for the use of force just as secular ideologies often do. These war ethics influence the propensities to armed conflict of the states whose people and leadership adhere to those religions. Whether religious war ethics raise or lower those propensities depends on how permissive or restrictive they are. I show the empirical effect of those religious war ethics, working through states’ populations, on states’ probabilities to initiate armed conflicts against other states. The Christian war ethic is more restrictive and Christian populations are negatively correlated with states’ propensities to resort to force. The Islamic war ethic is more permissive and Muslim populations are positively correlated. The effect of religion is often strong and statistically significant, even after introducing conventional controls

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6

Lee, Steven y Richard Norman. "Ethics, Killing and War." Philosophical Review 106, n.º 1 (enero de 1997): 129. http://dx.doi.org/10.2307/2998347.

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7

Gallie, W. B. "Ethics, Killing and War". International Studies in Philosophy 29, n.º 4 (1997): 132–33. http://dx.doi.org/10.5840/intstudphil1997294121.

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8

Pawlowski;, C. W. "Science, Ethics, and War". Science 300, n.º 5623 (23 de mayo de 2003): 1234b—1234. http://dx.doi.org/10.1126/science.300.5623.1234b.

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9

Sagan, Scott D. "Ethics, Technology & War". Daedalus 145, n.º 4 (septiembre de 2016): 6–11. http://dx.doi.org/10.1162/daed_e_00407.

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10

Caplan, Frank. "The Ethics of War". Quality Engineering 16, n.º 2 (12 de enero de 2003): ix—x. http://dx.doi.org/10.1081/qen-120024004.

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11

De Sousa, Avinash, Devika Rau Bhujang y Russell D’Souza. "The Ethics of War". Global Bioethics Enquiry Journal 10, n.º 2 (1 de mayo de 2022): 66–69. http://dx.doi.org/10.38020/gbe.10.2.2022.66-69.

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12

Noonan, Jeff. "Capitalism, Colonialism, and the War on Human Life". Historical Materialism 27, n.º 1 (29 de marzo de 2019): 253–68. http://dx.doi.org/10.1163/1569206x-00001518.

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Abstract Dussel’s complex work calls into question the standard history of philosophy, reveals a counter-history at work beneath the official history that gives voice to the victims of capitalism and colonialism, and systematically develops a novel ‘material ethics’ grounded in an unqualified, universal affirmation of life as the foundation of liberatory values. The Ethics of Liberation brings together the major problems explored in Dussel’s prolific body of earlier work: the relationship between Western philosophy and the expansion of European society; the relationship between centre and periphery in global political economy, considered as both a philosophical and an ethical problem; the ethical interpretation of Marxism; the politics of liberation in the colonial context; the defence of universal foundations of ethical norms; and the (all-important) distinction between formal and critical ethics.

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13

Huaihong, He. "The Ethical Constraint on War". Yearbook for Eastern and Western Philosophy 2019, n.º 4 (26 de mayo de 2020): 106–17. http://dx.doi.org/10.1515/yewph-2020-0011.

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AbstractIn dealing with the problem of war, how should one seek a proper middle path between absolute pacifism and extreme realism? How can a proper ethics of war be adhered to? Is “just war”, when used as a term for the moral evaluation of war, somewhat vague and ambiguous? This paper argues that in the analysis of various types of war ethics, it is necessary to put forward an “ethical constraints of war”. Such constraints should be valid in wartime, including in the lead-up to war, during the war, and even post-war. Politicians and all the relevant agents are asked to consider not only the motives and intentions behind the war but also the actions and the means of warfare and even the long-term consequences. One should take into account not only the contents but also the grounds of the ethical constraints of war, which directly involves the basic principle of life.

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14

Braun, Christian Nikolaus. "The historical approach and the ‘war of ethics within the ethics of war’". Journal of International Political Theory 14, n.º 3 (18 de julio de 2018): 349–66. http://dx.doi.org/10.1177/1755088218786306.

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Contemporary just war thinking has mostly been split into two competing camps, namely, Michael Walzer’s approach and its revisionist critics. While Walzerians employ a casuistical method, most revisionists resort to analytical philosophy’s reflective equilibrium. Importantly, besides employing different methods, the two sides also disagree on substantive issues. This article focuses on one such issue, the moral equality of combatants, arguing that while a methodological reconciliation between the two camps is impossible, contemporary debate would benefit from a ‘third-way’ approach. Presenting James Turner Johnson’s historical method as such an approach, the article suggests that while revisionists are correct in considering the symmetry thesis as ethically indefensible, in order to arrive at this judgement, it is not necessary to employ far-fetched thought experiments and the use of historical cases is preferable. The root cause of Walzer’s problematic reasoning vis-à-vis the symmetry thesis, the historical approach reveals, is his uneasy relationship with the just war tradition. Contributing to a deeper understanding of the respective approaches’ differences, the article seeks to move the focus of contemporary just war away from a narrow intra-disciplinary divide and towards an engagement with substantive questions.

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15

P, Sangeetha y Nallasivam G.P. "War Ethics in Tamil Literature". International Research Journal of Tamil 4, S-19 (10 de diciembre de 2022): 347–55. http://dx.doi.org/10.34256/irjt224s1952.

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The war has been going on from the Sangam age to the modern day. However, there are certain rules that are followed for waging war. There are many more ethics followed in the Sangam warfare systems than in the methods of warfare of the 21st century. Tamil literature describes the war tradition of the Tamils as a number of morals. Among them, literary works such as Tolkappiyam, Purananooru, Purapporul, Venba Maalai, Pathiruppathu, and Thirukkural deal with the war tradition and ideology. The ancient scriptures bear testimony to the fact that the Tamils lived as incomparable in love and character. Ethics for waging war, protocols, and all war crimes that exist among nations today deserve attention. This article seeks to examine how battlefields, warriors, warfare processes, combat management, and the suffering caused by war are mentioned in the Sangam war stories, and how the principles of global warfare exist in today's times.

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16

Sutton, Victoria. "A Multidisciplinary Approach to an Ethic of Biodefense and Bioterrorism". Journal of Law, Medicine & Ethics 33, n.º 2 (2005): 310–22. http://dx.doi.org/10.1111/j.1748-720x.2005.tb00496.x.

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The normative approach to defining an ethic of a field, which focuses on one disciplinary field, requires modification in the consideration of a biodefense ethic to include not one discipline, but many. The consideration of an ethic in biodefense must capture issues in a multidisciplinary scope, including the ethical studies in the disciplines of medicine, sciences, technology, law, international relations, public health, environment, and war, each having their unique framework of ethical constructs.An ethic of bioterrorism and biodefense raises issues which can be examined utilizing multidisciplinary ethical considerations. The disciplines of medicine, sciences, technology, law, international relations, public health, environment, and war each have a framework of ethical principles which are essential in the scope of ethics which are incident to bioterrorism and biodefense; the absence of any one of which would create a void in our understanding of the complexity of this subject.

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17

Steffen, Lloyd. "Physician Assistance in Dying: An Option for Christians?" Christian bioethics: Non-Ecumenical Studies in Medical Morality 27, n.º 3 (1 de diciembre de 2021): 228–49. http://dx.doi.org/10.1093/cb/cbab012.

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Abstract Opposition to physician-assisted suicide is widespread in Christian ethics. However, on a topic as controversial as physician-assisted suicide, no one can reasonably speak for “the Christian” perspective. Natural-law and, specifically, just-war thinking are claimed in the Christian tradition, yet the natural-law contribution to a Christian ethical analysis of physician-assisted suicide requires explanation and defense. Natural-law ethical theory affirms the central role of reason in moral thinking and provides a theoretical resource in contemporary ethics to assist in analyzing specific moral issues, problems, and conflicts. This essay seeks to demonstrate how just-war thinking, derived from natural-law tradition, allows movement from the theoretical world of natural-law theory to the practical world of normative ethics. Here the case is made that the just-war model of ethics helps elucidate the moral problematic involved in physician-assisted suicide while clarifying direction on this particularly thorny and controversial problem.

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18

Whetham, David. "Ethics, War And Human Rights". Obrana a strategie (Defence & Strategy) 8, n.º 1 (15 de junio de 2008): 49–57. http://dx.doi.org/10.3849/1802-7199.08.2008.01.049-057.

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19

Estrella, Iceal Averroes. "On the Ethics of War". Kritike: An Online Journal of Philosophy 6, n.º 1 (1 de junio de 2012): 67–84. http://dx.doi.org/10.25138/6.1.a.5.

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20

Appy, Christian G. "The Ethics of War Memory". Diplomatic History 41, n.º 2 (22 de marzo de 2017): 435–37. http://dx.doi.org/10.1093/dh/dhw065.

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21

Vincent, Andrew. "The Ethics of Preventive War". European Legacy 21, n.º 5-6 (22 de enero de 2016): 625–26. http://dx.doi.org/10.1080/10848770.2016.1139357.

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22

Shaw, Jeffrey M. "Ethics and War: An Introduction". Journal of Military Ethics 11, n.º 4 (diciembre de 2012): 365–67. http://dx.doi.org/10.1080/15027570.2012.758410.

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23

Brown, Davis. "A Typology of War Ethics". Journal of Military Ethics 16, n.º 3-4 (2 de octubre de 2017): 145–56. http://dx.doi.org/10.1080/15027570.2017.1400331.

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24

ZOHAR, NOAM J. "Collective War and Individualistic Ethics". Political Theory 21, n.º 4 (noviembre de 1993): 606–22. http://dx.doi.org/10.1177/0090591793021004003.

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25

Hertzberg, Benjamin R. "Just War and Mormon Ethics". Mormon Studies Review 1 (1 de enero de 2014): 144–54. http://dx.doi.org/10.5406/mormstudrevi.1.2014.0144.

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26

Chouliaraki, Lilie. "Spectacular ethics". Journal of Language and Politics 4, n.º 1 (8 de junio de 2005): 143–59. http://dx.doi.org/10.1075/jlp.4.1.07cho.

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This article argues that the BBC World footage of the bombardment of Baghdad, March–April 2003, manages to take sides in the controversy over the Iraq war, without violating the principle of objectivity — a principle necessary for the credibility of public service broadcasting. Making use of the ‘analytics of mediation’, I show that the semiotic choices of this footage construe the bombardment of Baghdad in a regime of pity, whereby the aesthetic quality of the spectacle effaces the presence of Iraqi people as human beings and sidelines the question of the coalition troops identity either as benefactors or bombers. This combination is instrumental in aestheticising the horror of war at the expense of raising issues around the legitimacy and effects of the war. The taking of sides in the BBC ‘update’ occurs precisely through this aestheticised representation of warfare that denies the sufferer her humanity and relieves the bomber of his responsibility in inflicting the suffering. By rendering these identities irrelevant to the spectacle of the suffering, the footage ultimately suppresses the emotional, ethical and political issues that lie behind the bombardment of Baghdad.

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27

Saeedi, Dr Saeed Ahmed y Hafiz Irfan Ullah. "غزوات و سرایا میں اخلاق نبوی ﷺکے مظاہر اور ان کی عصری معنویت". rahatulquloob 3, n.º 2(2) (10 de diciembre de 2019): 19–30. http://dx.doi.org/10.51411/rahat.3.2(2).2019.201.

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Morality is that human character which becomes his second nature. Moral training of individuals is much more necessary for social reforms. According the scholar of ethics: “ethic is a name of that strong quality of inner, in presence of which performance of actions without any compulsion easily to be appeared”. Such morality can be viewed in the character of prophet of humanity. From individual to collective, all levels tell us prophetic ethics are on specific high point. Particularly maintaining ethical values in war condition is a high point of humanism. There are well settled examples of prophet of humanity, Muhammad, even for war conditions that drinking water would not be poisoned, Trees would not be cut, women and children would not be beaten and prophet of mercy espec-ially instructed for forgiveness. Now a days when extremism and intolerance is prevailing at all levels, methods of prophetic ethics has a contemporary mean-ings. In this context study of Seerah of Holy Prophet has an immense importance for enlightening for our life and characters.

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28

Zuo, Gaoshan. "Just war and justice of war: Reflections on ethics of war". Frontiers of Philosophy in China 2, n.º 2 (abril de 2007): 280–90. http://dx.doi.org/10.1007/s11466-007-0018-y.

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29

Guo, Zhaolei, Jie Ma y Xiaocun Wang. "On the War Ethics of Unmanned Aerial Vehicle". Asian Social Science 13, n.º 2 (19 de enero de 2017): 134. http://dx.doi.org/10.5539/ass.v13n2p134.

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The application of the armed UAV has been questioned for years. This paper hopes to examine the ethical rationality of using the armed UAV. Before this, we question some blames from the Pacifists, especially the blaming on using UAV in the military attack on terrorists. Ethical questions about the UAV’ military actions mainly concentrate in two aspects: the right to life and ethics of science and technology. The former involves the subjects' value sequencing and moral selection problem, which requires discussions under specific situations, otherwise it will make no sense. As for the latter, ethics of technology, defects would be resolved in the development. It’s important to not get technological risk and scientific ethics confused, which would make discussions on a wrong way. ions and laws related to deep seabed mining to mitigate its effect to the marine environment coinciding to the requirements of these conventions. The purpose of this study is to explore the preparedness of Malaysia to embark on exploration of deep seabed mining in areas beyond the national jurisdiction while observing the effects of deep seabed mining to the marine environment. The challenges in exploring the deep seabed mining as well as the relevant international and national laws related to deep seabed mining will also be observed in this study.

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30

Haspel, Michael. "Evangelische Friedensethik nach dem Irakkrieg". Zeitschrift für Evangelische Ethik 47, n.º 1 (1 de febrero de 2003): 264–79. http://dx.doi.org/10.14315/zee-2003-0137.

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Abstract The Iraq war poses new challenges for Protestant peace ethics. Starting from an analysis of the document of the Evangelical Church in Germany »Steps on the Way towards Peace« it is argued, that the set of criteria for the legitimate use of military force provided there, is neither consistent nor workable. This seems to result from a misperception of the recent debate on just and limited war-theory. By putting under scrutiny the ethical judgments of the Kosovo, Afghanistan and Iraq war some inconsistency is brought to the surface, as is the need for further development of such criteria. Finally, a concept for peace ethics as ethics of international relations is provided, combining an insitutionalist, a human rights, a cosmopolitan with a just and limited war perspective aiming on the gradual realization of just peace according to the Christian doctrine of reconciliation.

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31

Kumankov, Arseniy D. "Moral Assessment of War in Russian Marxist Thought in the 1910–1930s". Ethical Thought 21, n.º 1 (2021): 135–47. http://dx.doi.org/10.21146/2074-4870-2021-21-1-135-147.

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This article precedes a large-scale study of the ethics of war in the USSR. The text deals with the problem of finding moral argumentation in the Russian Marxist tradition of understanding of war in 1910–1930s. Lenin, developing the ideas of Marx and Clausewitz, formulated that war is continuation of politics, which in turn is an expression of the class struggle. This thesis was sometimes taken as evidence of a rejection of the ethical consideration of war. However, a closer study of the literature and comparative research of the Bolsheviks theorists’ attitudes to militarism and pacifism, can lead to the conclusion that the ethical view on war was not completely alien to the Soviet authors. The typology of war, peculiar to the Russian Marxism of the specified period, is given, and the main strategies of moral legitimization of war are also designated. At the end of the article, the question of the complexity of studying the soviet ethics of war in the context of the homogenization of philosophical and military discourses in the USSR is considered. However, it is concluded that this institutional feature of Soviet science and philosophy manifested itself over time, that the reduction in the possibility of free thought and discussion gradually increased. Accordingly, in the writings of the 1920s and 1930s, we can try to discover the original Soviet ethics of war and fix various points of view and positions on the issues of the moral limitation of war. The article ends with the definition of the directions of further development of the subject. These tasks are: differentiation of the generalized views on the moral dimension of war presented in this article, clarification the dynamics and forms of the Soviet moral theory of war canon, and identification the differences between Lenin’s and Stalin’s approaches to understanding the war.

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32

Annas, George J. y S. Crosby. "US military medical ethics in the War on Terror". Journal of the Royal Army Medical Corps 165, n.º 4 (24 de enero de 2019): 303–6. http://dx.doi.org/10.1136/jramc-2018-001062.

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Military medical ethics has been challenged by the post-11 September 2001 ‘War on Terror’. Two recurrent questions are whether military physicians are officers first or physicians first, and whether military physicians need a separate code of ethics. In this article, we focus on how the War on Terror has affected the way we have addressed these questions since 2001. Two examples frame this discussion: the use of military physicians to force-feed hunger strikers held in Guantanamo Bay prison camp, and the uncertain fate of the Department of Defense’s report on ‘Ethical Guidelines and Practices for US Military Medical Professionals’.

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33

Gregory, Thomas. "Ethics and War: A Critical Intervention". Millennium: Journal of International Studies 47, n.º 2 (1 de noviembre de 2018): 309–20. http://dx.doi.org/10.1177/0305829818802350.

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There has been renewed interest in the relationship between ethics and war. Traditionally, it has been thought that a robust set of principles could reduce the overall destructiveness of war but a growing body of more critical scholarship argues that it may actually enhance it. This article reviews three recent books on the ethics of war by Adil Ahmad Haque, Maja Zehfuss and James Eastwood. Defending more conventional accounts, Haque sets out to develop a normative framework that can be used to assess, clarify and refine the existing rules. Zehfuss and Eastwood, by contrast, argue that the invocation of ethics may work to legitimise, normalise and obscure the effects of this violence. This article suggests ways in which these texts might help to reinvigorate debates about ethics and war, opening up lines of inquiry that were previously foreclosed.

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34

박균열 y Brendan M. Howe. "Socratic War Ethics in Ancient Greece". Journal of Ethics 1, n.º 107 (mayo de 2016): 119–33. http://dx.doi.org/10.15801/je.1.107.201605.119.

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35

Yoshihara, Susan. "Terrorism and the Ethics of War". International Philosophical Quarterly 51, n.º 2 (2011): 265–67. http://dx.doi.org/10.5840/ipq201151227.

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36

Michaelson, Christopher. "'War and Peace' and Organizational Ethics". Academy of Management Proceedings 2018, n.º 1 (agosto de 2018): 18388. http://dx.doi.org/10.5465/ambpp.2018.18388abstract.

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37

Frost, Mervyn. "Ethics, Interpretive Social Science and War". European Review of International Studies 7, n.º 2-3 (17 de diciembre de 2020): 252–70. http://dx.doi.org/10.1163/21967415-bja10023.

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Abstract This chapter explores radical interpretivism as an approach to understanding contemporary war and the implications that flow from its application to questions about what ought to be done in contemporary asymmetrical wars. It argues that the currently dominant version of the relationship between just war theory and the world to which it is to be applied is misguided. It is widely held that policymakers facing ethical decisions about war and peace, have first to ascertain the empirical state of affairs in which they find themselves, and then, in a second step, consider what it would be ethical to do, given the circumstances. On this view, questions about the justice of going to war arise only after the completion of an empirical analysis about how things stand in the world. Radical interpretivism denies the possibility of determining a given “state of affairs” in social relations in purely empirical terms that do not involve engaging with ethical considerations from the outset. A central strand of the argument is that in the analyses of the circumstances that precede wars, what must be understood are the histories of actions and reactions of the parties involved. These, as is the case with all actions, can only be understood within the social practices in which the actors are participating. Such understandings involve an ethical engagement at every point. This interpretive approach is particularly important for a proper understanding of asymmetrical wars.

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38

Emery, John R. "Algorithms, AI, and Ethics of War". Peace Review 33, n.º 2 (3 de abril de 2021): 205–12. http://dx.doi.org/10.1080/10402659.2021.1998749.

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39

Forde, Steven. "Hugo Grotius on Ethics and War". American Political Science Review 92, n.º 3 (septiembre de 1998): 639–48. http://dx.doi.org/10.2307/2585486.

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Interest in the thought of Hugo Grotius on international law and ethics is justified inasmuch as he attempted to define a theoretical position between an idealism he thought counterproductive and an amoral realism he found unacceptable. Grotius constructed a system in which the moral authority of natural law was combined with the flexibility of human law. This required him to develop a special understanding of the nature and relation of these two types of law. In giving the law of nations, as a product of human will, the authority to suspend provisions of natural law, he provided for a code of international conduct that could permit injustice where necessary, without abandoning moral ideals altogether.

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40

Cawston, Amanda. "How We Fight: Ethics in War". Philosophical Quarterly 66, n.º 264 (21 de septiembre de 2015): 638–41. http://dx.doi.org/10.1093/pq/pqv098.

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41

Singh, J. A. "Images of war and medical ethics". BMJ 326, n.º 7393 (12 de abril de 2003): 774–75. http://dx.doi.org/10.1136/bmj.326.7393.774.

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42

Neu, Michael. "War and the politics of ethics". Contemporary Political Theory 19, S4 (9 de septiembre de 2019): 271–74. http://dx.doi.org/10.1057/s41296-019-00348-6.

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43

Lester, Paul Martin. "On Mentors, Ethics, War, and Hurricanes". Visual Communication Quarterly 12, n.º 3 (1 de febrero de 2005): 136–45. http://dx.doi.org/10.1207/s15551407vcq1203&4_3.

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44

Orend, Brian. "Kant's ethics of war and peace". Journal of Military Ethics 3, n.º 2 (junio de 2004): 161–77. http://dx.doi.org/10.1080/15027570410006507.

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45

Reichberg, Gregory M. y Henrik Syse. "Thucydides, Civil War, and Military Ethics". Journal of Military Ethics 5, n.º 4 (diciembre de 2006): 241–42. http://dx.doi.org/10.1080/15027570601115149.

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Bonadonna, Reed R. "Doing Military Ethics with War Literature". Journal of Military Ethics 7, n.º 3 (septiembre de 2008): 231–42. http://dx.doi.org/10.1080/15027570802277730.

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Popiden, John R. "Book Review: The Ethics of War". Theological Studies 60, n.º 2 (mayo de 1999): 381–82. http://dx.doi.org/10.1177/004056399906000230.

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Zehfuss, Maja. "Writing war/ethics: departures and directions". Critical Studies on Security 7, n.º 3 (2 de septiembre de 2019): 258–67. http://dx.doi.org/10.1080/21624887.2019.1707357.

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Miller, Richard W. "The Ethics of America's Afghan War". Ethics & International Affairs 25, n.º 2 (2011): 103–31. http://dx.doi.org/10.1017/s0892679411000098.

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Solomon, Norman. "Judaism and the ethics of war". International Review of the Red Cross 87, n.º 858 (junio de 2005): 295–309. http://dx.doi.org/10.1017/s1816383100181354.

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Resumen

AbstractThe article surveys Jewish sources relating to the justification and conduct of war, from the Bible and rabbinic interpretation to recent times, including special problems of the State of Israel. It concludes with the suggestion that there is convergence between contemporary Jewish teaching, modern human rights doctrine and international law.

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