Trolley problems are used to argue against pacifism. This paper responds to these kinds of argume... more Trolley problems are used to argue against pacifism. This paper responds to these kinds of arguments by arguing that the more important point is to find ways to cultivate peace and minimize killing. The long-term goal of pacifism is to transform the conditions that make caring and peace difficult or impossible.
This chapter describes the continuum between toleration as a negative idea and hospitality as a m... more This chapter describes the continuum between toleration as a negative idea and hospitality as a more positive or affirmative concept. It locates this discussion in historical sources including: ancient Greek, Christian, and early modern thought, including Kant. It further considers contemporary discussions of mere toleration as a modus vivendi, liberal toleration, and sources for thinking about hospitality in cosmopolitanism and multiculturalism. It explains the difference between toleration and hospitality, while noting that those who claim that toleration includes acceptance and positive recognition of difference would do better to use the term hospitality than toleration. The chapter concludes by considering two arguments in favor of hospitality: an existential argument about compassion and a political claim focused on emerging cosmopolitan norms.
This paper considers connections between discussions of transgender and transhumanism. Using conc... more This paper considers connections between discussions of transgender and transhumanism. Using concepts developed in discussions of transgender studies, the paper defines cis-humanism as affirming the human condition albeit with awareness of the complexity of the concept of humanity and humanism. Cis-humanism affirms mortality, finitude, and the natural givenness of life and world—in contrast with the transhuman aspiration to transform and overcome these limitations. The paper connects some of the problems of the Anthropocene to technological hubris and the quest for transcending the human and human nature in a way that is not grounded in the fact of human mortality.
Pacifism is often painted into a corner as an absolute rejection of all violence and war. Such a ... more Pacifism is often painted into a corner as an absolute rejection of all violence and war. Such a dogmatic and negative formulation of pacifism does leave us with pacifism as a morally problematic position. But pacifism is not best understood as a negative claim. Nor is pacifism best understood as a singular or monistic concept. Rather, there is a “pacifist tradition” that is grounded in an affirmative claim about the importance of nonviolence, love, community building, and peaceful conflict resolution. This more positive conception of pacifism aims to transform social and political life. When understood in this way, pacifism is a robust and useful critical social theory. This paper explores the philosophy of pacifism in an attempt to reconceptualize pacifism as a tradition of normative critical theory. The paper argues that pacifism ought to be understood on analogy with other critical theories—such as feminism; that pacifism should be understood in terms of the “pacifist tradition”...
Pacifism is a contested term. It is often defined narrowly as opposition to war, or more broadly ... more Pacifism is a contested term. It is often defined narrowly as opposition to war, or more broadly understood as opposition to all violence. Pacifists are also sometimes committed to nonviolence as a way of life and to a vision of peaceful and harmonious coexistence. Pacifism can extend toward a commitment to nonviolence in all aspects of life, including vegetarianism. Or pacifism can be narrowly construed as an antiwar position understood at the level of political theory. Pacifism has been defended in a variety of ways: by appeal to religious authority, by grounding in fundamental moral principles, and by empirical claims about the negative consequences of violence and war. As a positive commitment to nonviolence, pacifists have argued that nonviolent social activism is both beneficial and morally praiseworthy. Pacifism has deep roots in the world’s religious traditions. In Christianity it can be traced to the Sermon on the Mount, where Jesus says, “Do not resist an evil person” and ...
Human rights discourse in the West has a deep connection to Christian theology and what might be ... more Human rights discourse in the West has a deep connection to Christian theology and what might be called 'theocentrism.' This view locates human rights in the God-created order of the world—and not in the capacities of sentient beings. This article examines and criticizes some recent theocentric arguments. It focuses in particular on the claim made by some theocentric human rights defenders that secular individualism and democracy are wrong-headed and run counter to Christian theology. This article provides a critique of recent theocentric arguments about human rights and briefly discusses an alternative that locates rights in the capacities of sentient beings.
Abstract This paper critically examines the Bush Doctrine in American foreign policy. It describe... more Abstract This paper critically examines the Bush Doctrine in American foreign policy. It describes the crusading spirit of the Bush Doctrine and its connection with American Exceptionalism, with a special focus on the Bush administration's policy statements. It then uses the theoretical framework of the just war tradition to argue against this new sort of crusading idealism and its eschatological aim of transforming the world through military force. The paper argues that the just war tradition is grounded in theological and anthropological assumptions that give us reason to reject all crusading idealisms, even the idealism of American exceptionalism.
Logos: A Journal of Catholic Thought and Culture, 2004
In this paper, I will argue that ordinary citizens of democracies should be strongly committed to... more In this paper, I will argue that ordinary citizens of democracies should be strongly committed to pacifism in practice. The argument is based on the principles of the just war tradition and a political analysis of the division of labor in society. The idea that pacifist conclusions can be drawn from just war thinking has come under fire lately from just war theorists who reject the idea that the very principles of the just war tradition could lead to pacifism. The just war tradition is committed to the idea of producing justice through a moral use of appropriately limited violent means. I have no doubt that occasionally some violence is necessary in the real world. The problem I focus on here is whether ordinary citizens are able to judge whether military force is justifiable. I argue that most of us are not in a position to make this judgment. From this I conclude that we should err on the side of peace. This conclusion may sound like the naïve view of a cloistered college professor, who does not understand the complexities of military power. Such an ad hominem objection to the idea of "just war pacifism" has been made recently by Keith Pavlischek-a Gulf War vetl o g o s 7 : 2 s p r i n g 2 0 0 4 the just war theory logos the just war theory logos
Trolley problems are used to argue against pacifism. This paper responds to these kinds of argume... more Trolley problems are used to argue against pacifism. This paper responds to these kinds of arguments by arguing that the more important point is to find ways to cultivate peace and minimize killing. The long-term goal of pacifism is to transform the conditions that make caring and peace difficult or impossible.
This chapter describes the continuum between toleration as a negative idea and hospitality as a m... more This chapter describes the continuum between toleration as a negative idea and hospitality as a more positive or affirmative concept. It locates this discussion in historical sources including: ancient Greek, Christian, and early modern thought, including Kant. It further considers contemporary discussions of mere toleration as a modus vivendi, liberal toleration, and sources for thinking about hospitality in cosmopolitanism and multiculturalism. It explains the difference between toleration and hospitality, while noting that those who claim that toleration includes acceptance and positive recognition of difference would do better to use the term hospitality than toleration. The chapter concludes by considering two arguments in favor of hospitality: an existential argument about compassion and a political claim focused on emerging cosmopolitan norms.
This paper considers connections between discussions of transgender and transhumanism. Using conc... more This paper considers connections between discussions of transgender and transhumanism. Using concepts developed in discussions of transgender studies, the paper defines cis-humanism as affirming the human condition albeit with awareness of the complexity of the concept of humanity and humanism. Cis-humanism affirms mortality, finitude, and the natural givenness of life and world—in contrast with the transhuman aspiration to transform and overcome these limitations. The paper connects some of the problems of the Anthropocene to technological hubris and the quest for transcending the human and human nature in a way that is not grounded in the fact of human mortality.
Pacifism is often painted into a corner as an absolute rejection of all violence and war. Such a ... more Pacifism is often painted into a corner as an absolute rejection of all violence and war. Such a dogmatic and negative formulation of pacifism does leave us with pacifism as a morally problematic position. But pacifism is not best understood as a negative claim. Nor is pacifism best understood as a singular or monistic concept. Rather, there is a “pacifist tradition” that is grounded in an affirmative claim about the importance of nonviolence, love, community building, and peaceful conflict resolution. This more positive conception of pacifism aims to transform social and political life. When understood in this way, pacifism is a robust and useful critical social theory. This paper explores the philosophy of pacifism in an attempt to reconceptualize pacifism as a tradition of normative critical theory. The paper argues that pacifism ought to be understood on analogy with other critical theories—such as feminism; that pacifism should be understood in terms of the “pacifist tradition”...
Pacifism is a contested term. It is often defined narrowly as opposition to war, or more broadly ... more Pacifism is a contested term. It is often defined narrowly as opposition to war, or more broadly understood as opposition to all violence. Pacifists are also sometimes committed to nonviolence as a way of life and to a vision of peaceful and harmonious coexistence. Pacifism can extend toward a commitment to nonviolence in all aspects of life, including vegetarianism. Or pacifism can be narrowly construed as an antiwar position understood at the level of political theory. Pacifism has been defended in a variety of ways: by appeal to religious authority, by grounding in fundamental moral principles, and by empirical claims about the negative consequences of violence and war. As a positive commitment to nonviolence, pacifists have argued that nonviolent social activism is both beneficial and morally praiseworthy. Pacifism has deep roots in the world’s religious traditions. In Christianity it can be traced to the Sermon on the Mount, where Jesus says, “Do not resist an evil person” and ...
Human rights discourse in the West has a deep connection to Christian theology and what might be ... more Human rights discourse in the West has a deep connection to Christian theology and what might be called 'theocentrism.' This view locates human rights in the God-created order of the world—and not in the capacities of sentient beings. This article examines and criticizes some recent theocentric arguments. It focuses in particular on the claim made by some theocentric human rights defenders that secular individualism and democracy are wrong-headed and run counter to Christian theology. This article provides a critique of recent theocentric arguments about human rights and briefly discusses an alternative that locates rights in the capacities of sentient beings.
Abstract This paper critically examines the Bush Doctrine in American foreign policy. It describe... more Abstract This paper critically examines the Bush Doctrine in American foreign policy. It describes the crusading spirit of the Bush Doctrine and its connection with American Exceptionalism, with a special focus on the Bush administration's policy statements. It then uses the theoretical framework of the just war tradition to argue against this new sort of crusading idealism and its eschatological aim of transforming the world through military force. The paper argues that the just war tradition is grounded in theological and anthropological assumptions that give us reason to reject all crusading idealisms, even the idealism of American exceptionalism.
Logos: A Journal of Catholic Thought and Culture, 2004
In this paper, I will argue that ordinary citizens of democracies should be strongly committed to... more In this paper, I will argue that ordinary citizens of democracies should be strongly committed to pacifism in practice. The argument is based on the principles of the just war tradition and a political analysis of the division of labor in society. The idea that pacifist conclusions can be drawn from just war thinking has come under fire lately from just war theorists who reject the idea that the very principles of the just war tradition could lead to pacifism. The just war tradition is committed to the idea of producing justice through a moral use of appropriately limited violent means. I have no doubt that occasionally some violence is necessary in the real world. The problem I focus on here is whether ordinary citizens are able to judge whether military force is justifiable. I argue that most of us are not in a position to make this judgment. From this I conclude that we should err on the side of peace. This conclusion may sound like the naïve view of a cloistered college professor, who does not understand the complexities of military power. Such an ad hominem objection to the idea of "just war pacifism" has been made recently by Keith Pavlischek-a Gulf War vetl o g o s 7 : 2 s p r i n g 2 0 0 4 the just war theory logos the just war theory logos
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