DOCSLIB.ORG

The Role of Ontology in the Just War Tradition

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Texas A&M University “THAT TRUTH THAT LIVES UNCHANGEABLY”: THE ROLE OF ONTOLOGY IN THE JUST WAR TRADITION A Dissertation by PHILLIP WESLEY GRAY Submitted to the Office of Graduate Studies of Texas A&M University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY December 2006 Major Subject: Political Science © 2006 PHILLIP WESLEY GRAY ALL RIGHTS RESERVED “THAT TRUTH THAT LIVES UNCHANGEABLY”: THE ROLE OF ONTOLOGY IN THE JUST WAR TRADITION A Dissertation by PHILLIP WESLEY GRAY Submitted to the Office of Graduate Studies of Texas A&M University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY Approved by: Chair of Committee, Cary J. Nederman Committee Members, Elisabeth Ellis Nehemia Geva J. R. G. Wollock Head of Department, Patricia Hurley December 2006 Major Subject: Political Science iii ABSTRACT “That Truth that Lives Unchangeably”: The Role of Ontology in the Just War Tradition. (December 2006) Phillip Wesley Gray, B.A., University of Dayton Chair of Advisory Committee: Dr. Cary J. Nederman The just war tradition as we know it has its origins with Christian theology. In this dissertation, I examine the theological, in particular ontological, presuppositions of St. Augustine of Hippo in his elucidation of just war. By doing so, I show how certain metaphysical ideas of St. Augustine (especially those on existence, love, and the sovereignty of God) shaped the just war tradition. Following this, I examine the slow evacuation of his metaphysics from the just war tradition. Through the systemization of just war by St. Thomas Aquinas, aided later on by Bartolomé de Las Casas and Hugo Grotius, the doctrine became a shadowy reflection of the tradition. By analyzing the notions of morality in warfare by political realists (Waltz, Morgenthau), international law, and liberal thinkers (Rawls, Walzer), I show the incoherence of the doctrine when it is separated from its ontological and metaphysical roots. iv In Memory of Paul C. Gray 1944-2004 beati qui habitant in domo tua adhuc laudabunt te semper beatus homo cuius fortitudo est in te semitae in corde eius transeuntes in valle fletus fontem ponent eam benedictione quoque amicietur doctor ibunt de fortitudine in fortitudinem parebunt apud Deum in Sion Psalm 83: 5-8 v ACKNOWLEDGMENTS I would like to thank my dissertation committee for their help throughout this process. I especially thank my dissertation chair, Dr. Cary J. Nederman, for all his suggestions and attention to detail during my years under his tutelage. This work would be much the worse if not for the constant assistance of many individuals, far too many to identify. However, some individuals do deserve special mention. Courtney Eschbach gave me great support in the initial writing. My fellow graduate students in the Department of Political Science, in particular Hassan Bashir, Jesse Chupp, David Rossbach, and Renat Shadkudinov, gave many helpful suggestions along the way. The greatest help came from my dear Sara R. Jordan, who read through the work, provided helpful suggestions, and brought comfort in stressful times. All help I received is appreciated, though all errors are, of course, my own. Finally, I thank my family, my mother, Linda, and brother, Justin, for their constant support during my time at Texas A&M University. My father, Paul, passed away before he could see this work completed. This dissertation is dedicated to him. vi TABLE OF CONTENTS CHAPTER Page I INTRODUCTION: ONTOLOGY AND JUST WAR .................... 1 A note of clarification......................................................... 9 II ANTE AUGUSTINUM................................................................... 10 North Africa before St. Augustine.................................... 13 Church and State before St. Augustine ............................. 21 Aurelius before St. Augustine........................................... 35 Conclusion......................................................................... 45 III THE INEXPRESSIBLE AS CARITAS, SOVEREIGNTY, AND ORDER................................................................................ 47 Divinity as the Inexpressible............................................. 47 Caritas............................................................................... 50 Sovereignty........................................................................ 56 Order.................................................................................. 66 Conclusion......................................................................... 77 IV JUST WAR FROM A CHRISTIAN REALIST ........................... 79 Power and Justice in a Fractured World............................ 81 Peace and the Fractured World......................................... 81 The Just War, God’s Sovereignty, Order, and Caritas ... 103 Christian Political Realism: Between Immorality and Idealism ........................................................................... 114 Conclusion....................................................................... 120 vii CHAPTER Page V SYSTEMIZATION AND THE INEXPRESSIBLE ................... 122 St. Thomas Aquinas........................................................ 127 Bartolomé de Las Casas.................................................. 139 Hugo Grotius................................................................... 151 From Ontology to Morality............................................. 160 Conclusion....................................................................... 164 VI POLITICAL REALISM: SCIENTISM AND REALPOLITIK ... 166 Neorealism as Political Scientism................................... 171 Classical Political Realism and the Possibility of Morality........................................................................... 186 Morality, Warfare, Morgenthau...................................... 195 (False) Hope in a Hopeless World .................................. 200 Conclusion....................................................................... 212 VII INTERNATIONAL LAW AND LIBERALISM........................ 215 Law, Legalism, and Ontology......................................... 217 International Law and Legalism...................................... 223 Law and Liberalism......................................................... 234 Liberalism in an Illiberal World...................................... 247 Community, War, and Saeculum..................................... 261 Conclusion....................................................................... 274 VIII CONCLUSION: BEING IN THE JUST WAR .......................... 275 The Challenge of Pacifism.............................................. 276 Thick and Thin Theology................................................ 284 Is Just War Outdated?..................................................... 290 Conclusion....................................................................... 293 REFERENCES........................................................................................ 294 VITA ......................................................................................... 311 1 CHAPTER I INTRODUCTION: ONTOLOGY AND JUST WAR War is one of the most clarifying events in human existence. It is clarifying because it shows what truly matters to those engaged in it. An oft-quoted line is “there are no atheists in a foxhole,” but it is more than that. In war, what one believes to be true comes to the forefront – whether something is worth dying for or killing for, whether life’s preservation is all that matters, whether there are such things as “inalienable human rights” (even in war), and the like. War, especially total war, is clarifying because its participants lack the luxury of happy illusions and puffed-up notions that they do not, at their core, believe. War is one of the few human activities that is known to most (if not all) societies, and it raises some of the deepest questions of what it means to be human, and what it means to be good. Are these deepest questions (and their answers) illusions in and of themselves? For the participants, these cannot be illusions. The extremity of the situation calls for reality and truth, not placating illusions. But if you are facing extermination at the hands of the enemy, is there any reason to hold back from the use of total and brutal force? Is there any reason not to raze the cities and kill the populations of your opponent? While the leader as an individual may _____ This dissertation follows the style of the American Political Science Review. 2 be willing to withhold total force rather than save his/her own life, should the leader reserve using total force even at the risk of his/her experiential world? Should one hold back when one’s family, fellow citizens, cities, institutions, and entire way of living may cease to exist? Yes. There are reasons, even in the latter situation, to restrain one’s self. The just war tradition, accepting that war is sometimes necessary, also explains how fighting a war must be restrained. Under its prescriptions, to do immoral acts, even for the preservation of the state or its interests, is unacceptable. But why is this so? What could be the reasons for restraining force, even for survival? The answers lie in the ontological and theological assumptions of the just war doctrine’s creators. When asking for reasons to restrain force, we need to investigate what the just war
Recommended publications
  • Western Philosophy Rev

    Western Philosophy Rev

    Designed by John Cornet, Phoenix HS (Ore) Western Philosophy rev. September 2012 The very process of philosophy has been a driving force in the tranformation of the world. From the figure who dwells upon how to achieve power, to the minister who contemplates the paradox of the only truth (their faith) yet which is also stagnent, to the astronomers who are searching the stars for signs of other civilizations, to the revolutionaries who sought to construct a national government which would protect the rights of the minority, the very exercise of philosophy and philosophical thought is at a core of human nature. Philosophy addresses what are sometimes called the "big questions." These include questions of morality and ethics, ideology/faith,, politics, the truth of knowledge, the nature of reality, and the meaning of human existance (...just to name a few!) (Religion addresses some of the same questions, but while philosophy and religion overlap in some questions, they can and do differ significantly in the approach they take to answering them.) Subject Learning Outcomes Skills-Based Learning Outcomes Behavioral Expectations and Grading Policy Develop an appreciation for and enjoyment of Organize, maintain and learn how to study from a learning, particularly in how learning should subject-specific notebook Attendance, participation and cause us to question what we think we know Be able to demonstrate how to take notes (including being prepared are daily and have a willingness to entertain new utilizing two-column format) expectations perspectives on issues. Be able to engage in meaningful, substantive discussion A classroom culture of respect and Students will develop familiarity with major with others.
  • Hadrian and the Greek East

    Hadrian and the Greek East

    HADRIAN AND THE GREEK EAST: IMPERIAL POLICY AND COMMUNICATION DISSERTATION Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of the Ohio State University By Demetrios Kritsotakis, B.A, M.A. * * * * * The Ohio State University 2008 Dissertation Committee: Approved by Professor Fritz Graf, Adviser Professor Tom Hawkins ____________________________ Professor Anthony Kaldellis Adviser Greek and Latin Graduate Program Copyright by Demetrios Kritsotakis 2008 ABSTRACT The Roman Emperor Hadrian pursued a policy of unification of the vast Empire. After his accession, he abandoned the expansionist policy of his predecessor Trajan and focused on securing the frontiers of the empire and on maintaining its stability. Of the utmost importance was the further integration and participation in his program of the peoples of the Greek East, especially of the Greek mainland and Asia Minor. Hadrian now invited them to become active members of the empire. By his lengthy travels and benefactions to the people of the region and by the creation of the Panhellenion, Hadrian attempted to create a second center of the Empire. Rome, in the West, was the first center; now a second one, in the East, would draw together the Greek people on both sides of the Aegean Sea. Thus he could accelerate the unification of the empire by focusing on its two most important elements, Romans and Greeks. Hadrian channeled his intentions in a number of ways, including the use of specific iconographical types on the coinage of his reign and religious language and themes in his interactions with the Greeks. In both cases it becomes evident that the Greeks not only understood his messages, but they also reacted in a positive way.
  • In Defence of Nonsense: Fideism in Tertullian, Kierkegaard, And

    In Defence of Nonsense: Fideism in Tertullian, Kierkegaard, And

    Philsoc Student Essay Prize, Hilary term, 2021 Highly Commended In Defence of Nonsense: Fideism in Tertullian, Kierkegaard, and Wittgenstein By Tom Mosher Do some religious beliefs require no justification? Amongst contemporary sources, philosopher Alvin Plantinga’s responses are often among the first that are cited. Plantinga (2017, p. 306) has aimed to demonstrate analytically that Christian belief is justified, rational and warranted, even without appeal to extrinsic evidence. Indeed, Plantinga’s approach is a compelling one for those who seek a reasonable basis on which to sustain belief. But should we be permitted to believe in God even if it were – or maybe even because it is – contrary to reason? At least one scholar has dismissed this argument as either confused, absurd or ironical (Mawson, 2010, p. 99). Yet, it may be argued that nonsense – defined here as any proposition or belief that not only has no basis in reason or sense perception, but even may be intrinsically incompatible with the exercise of such faculties – may not be as indefensible as it at first seems. In fact, throughout the course of Western civilization, minds as luminous as those of Tertullian, Kierkegaard, and Wittgenstein, among many others, have all defended the subjective, unscientific or inarticulable as the very source of ultimate truth, perhaps even deserving supremacy over philosophy itself. This paper will briefly explore the claims of each of these three sources, in anticipation of concluding that indeed, lucid and coherent assertions can be made in defence of nonsense. Tertullian Misquoted Fideism is the doctrine or theory that certain truths can be grasped only by foregoing rational inquiry and relying solely on faith (Amesbury, 2017, §1).
  • Stoicism and the Virtue of Toleration

    Stoicism and the Virtue of Toleration

    STOICISM AND THE VIRTUE OF TOLERATION John Lombardini1 Abstract: This article argues that the Stoics possessed a conception of toleration as a personal and social virtue. In contrast with previous scholarship, I argue that such a conception of toleration only emerges as a product of the novel conceptions of the vir- tue of endurance offered by Epictetus and Marcus Aurelius. The first section provides a survey of the Stoic conception of endurance in order to demonstrate how the distinc- tive treatments of endurance in Epictetus and Marcus Aurelius merit classification of a conception of toleration; the second section offers a brief reconstruction of the argu- ments for toleration in the Meditations. Introduction In his history of the concept of toleration, Rainer Forst identifies its earliest articulation with the use of tolerantia in Stoic philosophy. Though the word tolerantia first occurs in Cicero, it is used to explicate Stoic doctrine. In the Paradoxa Stoicorum, Cicero identifies the tolerantia fortunae (the endurance of what befalls one) as a virtue characteristic of the sage, and connects it with a contempt for human affairs (rerum humanarum contemptione);2 in De Finibus, endurance (toleratio) is contrasted with Epicurus’ maxim that severe pain is brief while long-lasting pain is light as a truer method for dealing with pain.3 Seneca, in his Epistulae Morales, also identifies tolerantia as a virtue, defending it as such against those Stoics who maintain that a strong endurance (fortem tolerantiam) is undesirable, and linking it
  • Moral Values

    Moral Values

    MORAL VALUES Moral values are one basis on which we make decisions–right or wrong? good or evil? Other bases are financial, convenient, aesthetic (an artist), arbitrary (flipping a coin), physical/health, rational (investigating a product before buying). INDIVIDUAL MORALITY AND SOCIAL MORALITY Individual morality This provides the basis of decisions of and judgments by the individual: honesty, loyalty, good faith, being responsible Social morality Fairness is one basis of law, which helps to govern society and to control individual behavior. Social morality considers whether an action threatens society’s well-being.. Conflict. Individual morality and social morality may conflict. Is the free downloading/sharing of music from the Internet a copyright violation? Is using text downloaded from the Internet without footnotes in student papers plagiarism? Should the government regulate non-harmful sexual acts by consenting adults in their own homes or adults reading pornography at home? MORAL RELATIVISM VERSUS MORAL ABSOLUTISM Individual relativism Right and wrong depend on the social or moral commitments of the individual. Situational relativism Right and wrong vary depending on the particular situation. Cultural relativism Moral norms vary by culture; right and wrong depend on the moral norms of the society: female infanticide in China, suttee in India, slavery. Moral absolutism Absolute standards exist by which all rules, commitments and behavior can be judged. The fact that moral commitments vary in different societies does not mean that morality is relative, just as the fact that scientific beliefs may differ in various societies does not prove that scientific truth is relative. MORAL PRINCIPLES APPLYING TO INDIVIDUALS The rules that most of us think of as morality are based on principles.
  • Deconstruction for Critical Theory Handbook

    Deconstruction for Critical Theory Handbook

    Deconstruction Johan van der Walt Introduction Deconstruction is a mode of philosophical thinking that is principally associated with the work of the French philosopher Jacques Derrida. Considered from the perspective of the history of philosophical thinking, the crucial move that Derrida’s way of thinking makes is to shift the focus of inquiry away from a direct engagement with the cognitive content of ideas put forward in a text in order to focus, instead, on the way in which the text produces a privileged framework of meaning while excluding others. Instead of engaging in a debate with other philosophers – contemporary or past – about the ideas they articulated in their texts, Derrida commenced to launch inquiries into the way their texts relied on dominant modes of writing (and reading) to produce a certain semantic content and intent while excluding other modes of reading and, consequently, other possible meanings of the text. By focusing on the textuality of texts – instead of on their semantic content – Derrida’s thinking endeavoured to pay attention, not only to that which the text does not say, but also that which it cannot say. The explanation that follows will show that the “method” of deconstruction does not just consist in finding that other meanings of the text are possible or plausible, but, more importantly, in demonstrating that the possibility or plausibility of other meanings – supressed by the organisation of the text – alerts one to the infinite potentiality of meaning that necessarily exceeds the margins of the text and remains unsayable. In other words, by pointing out the instability of the dominant meaning organised by the text, deconstruction alerts one to the unsayable as such, that is, to that which no text can say but on which all texts remain dependent for being able to say what they manage to say.
  • Depopulation: on the Logic of Heidegger's Volk

    Depopulation: on the Logic of Heidegger's Volk

    Research research in phenomenology 47 (2017) 297–330 in Phenomenology brill.com/rp Depopulation: On the Logic of Heidegger’s Volk Nicolai Krejberg Knudsen Aarhus University [email protected] Abstract This article provides a detailed analysis of the function of the notion of Volk in Martin Heidegger’s philosophy. At first glance, this term is an appeal to the revolutionary mass- es of the National Socialist revolution in a way that demarcates a distinction between the rootedness of the German People (capital “P”) and the rootlessness of the modern rabble (or people). But this distinction is not a sufficient explanation of Heidegger’s position, because Heidegger simultaneously seems to hold that even the Germans are characterized by a lack of identity. What is required is a further appropriation of the proper. My suggestion is that this logic of the Volk is not only useful for understanding Heidegger’s thought during the war, but also an indication of what happened after he lost faith in the National Socialist movement and thus had to make the lack of the People the basis of his thought. Keywords Heidegger – Nazism – Schwarze Hefte – Black Notebooks – Volk – people Introduction In § 74 of Sein und Zeit, Heidegger introduces the notorious term “the People” [das Volk]. For Heidegger, this term functions as the intersection between phi- losophy and politics and, consequently, it preoccupies him throughout the turbulent years from the National Socialist revolution in 1933 to the end of WWII in 1945. The shift from individual Dasein to the Dasein of the German People has often been noted as the very point at which Heidegger’s fundamen- tal ontology intersects with his disastrous political views.
  • Imagination Bound: a Theoretical Imperative

    Imagination Bound: a Theoretical Imperative

    University of Kentucky UKnowledge Theses and Dissertations--Philosophy Philosophy 2016 Imagination Bound: A Theoretical Imperative Robert Michael Guerin University of Kentucky, [email protected] Digital Object Identifier: http://dx.doi.org/10.13023/ETD.2016.017 Right click to open a feedback form in a new tab to let us know how this document benefits ou.y Recommended Citation Guerin, Robert Michael, "Imagination Bound: A Theoretical Imperative" (2016). Theses and Dissertations-- Philosophy. 8. https://uknowledge.uky.edu/philosophy_etds/8 This Doctoral Dissertation is brought to you for free and open access by the Philosophy at UKnowledge. It has been accepted for inclusion in Theses and Dissertations--Philosophy by an authorized administrator of UKnowledge. For more information, please contact [email protected]. STUDENT AGREEMENT: I represent that my thesis or dissertation and abstract are my original work. Proper attribution has been given to all outside sources. I understand that I am solely responsible for obtaining any needed copyright permissions. I have obtained needed written permission statement(s) from the owner(s) of each third-party copyrighted matter to be included in my work, allowing electronic distribution (if such use is not permitted by the fair use doctrine) which will be submitted to UKnowledge as Additional File. I hereby grant to The University of Kentucky and its agents the irrevocable, non-exclusive, and royalty-free license to archive and make accessible my work in whole or in part in all forms of media, now or hereafter known. I agree that the document mentioned above may be made available immediately for worldwide access unless an embargo applies.
  • Epigraphic Bulletin for Greek Religion 1996

    Epigraphic Bulletin for Greek Religion 1996

    Kernos Revue internationale et pluridisciplinaire de religion grecque antique 12 | 1999 Varia Epigraphic Bulletin for Greek Religion 1996 Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou Electronic version URL: http://journals.openedition.org/kernos/724 DOI: 10.4000/kernos.724 ISSN: 2034-7871 Publisher Centre international d'étude de la religion grecque antique Printed version Date of publication: 1 January 1999 Number of pages: 207-292 ISSN: 0776-3824 Electronic reference Angelos Chaniotis, Joannis Mylonopoulos and Eftychia Stavrianopoulou, « Epigraphic Bulletin for Greek Religion 1996 », Kernos [Online], 12 | 1999, Online since 13 April 2011, connection on 15 September 2020. URL : http://journals.openedition.org/kernos/724 Kernos Kemos, 12 (1999), p. 207-292. Epigtoaphic Bulletin for Greek Religion 1996 (EBGR 1996) The ninth issue of the BEGR contains only part of the epigraphie harvest of 1996; unforeseen circumstances have prevented me and my collaborators from covering all the publications of 1996, but we hope to close the gaps next year. We have also made several additions to previous issues. In the past years the BEGR had often summarized publications which were not primarily of epigraphie nature, thus tending to expand into an unavoidably incomplete bibliography of Greek religion. From this issue on we return to the original scope of this bulletin, whieh is to provide information on new epigraphie finds, new interpretations of inscriptions, epigraphieal corpora, and studies based p;imarily on the epigraphie material. Only if we focus on these types of books and articles, will we be able to present the newpublications without delays and, hopefully, without too many omissions.
  • Moral Relativism

    Moral Relativism

    City University of New York (CUNY) CUNY Academic Works Publications and Research New York City College of Technology 2020 The Incoherence of Moral Relativism Carlo Alvaro CUNY New York City College of Technology How does access to this work benefit ou?y Let us know! More information about this work at: https://academicworks.cuny.edu/ny_pubs/583 Discover additional works at: https://academicworks.cuny.edu This work is made publicly available by the City University of New York (CUNY). Contact: [email protected] 1 The Incoherence of Moral Relativism Abstract This paper is a response to Park Seungbae’s article, “Defence of Cultural Relativism”. Some of the typical criticisms of moral relativism are the following: moral relativism is erroneously committed to the principle of tolerance, which is a universal principle; there are a number of objective moral rules; a moral relativist must admit that Hitler was right, which is absurd; a moral relativist must deny, in the face of evidence, that moral progress is possible; and, since every individual belongs to multiple cultures at once, the concept of moral relativism is vague. Park argues that such contentions do not affect moral relativism and that the moral relativist may respond that the value of tolerance, Hitler’s actions, and the concept of culture are themselves relative. In what follows, I show that Park’s adroit strategy is unsuccessful. Consequently, moral relativism is incoherent. Keywords: Moral relativism; moral absolutism; objectivity; tolerance; moral progress 2 The Incoherence of Moral Relativism Moral relativism is a meta-ethical theory according to which moral values and duties are relative to a culture and do not exist independently of a culture.
  • CNZP Streamlined JMT Reductions.Docx

    CNZP Streamlined JMT Reductions.Docx

    Journal of Moral Theology, Vol. 5, No. 1 (2016): 111-128 “For He is our Peace” Thomas Aquinas on Christ as Cause of Peace in the City of Saints Matthew A. Tapie OST SCHOLARS WHO HAVE COMMENTED upon Aquinas’s view of peace have done so in the context of discussing his teaching that peace, defined as the “tranquility of or- M der” (tranquillitas ordinis), is the aim of a just war.1 Alt- hough “civic peace” falls short of the perfect peace that the saints will 1 An abridged version of this essay appears in Reading Scripture as a Political Act copyright © 2015 Fortress Press. In Summa Theologiae II-II 29.2, Aquinas adopts Augustine’s definition of peace as tranquillitas ordinis. English translations of the Summa Theologiae are from the Benziger edition unless otherwise noted. Thomas Aquinas, Summa Theologica, trans. Fathers of the English Dominican Province (New York: Benziger, 1948). Avery Cardinal Dulles observes that, “political theorists have frequently dealt with …civic peace …according to Saint Thomas.” Avery Cardinal Dulles, A Church to Believe In: Discipleship and the Dynamics of Freedom (New York, NY: Crossroads Publishing, 1983), 149. Most scholarly comment upon Aqui- nas’s view of peace treats the concept in the context of his teaching on war in ST II-II q. 40. John Finnis’s treatment of peace is representative since he places emphasis on the fact that Aquinas taught that genuine peace is not the absence of war but the maintenance of the common good. John Finnis, “The Ethics of War and Peace in the Catholic Natural Law Tradition,” in Christian Political Ethics, The Ethikon Series in Comparative Ethics (Princeton, N.J: Princeton University Press, 2008), 193.
  • UNCREDIBLE: Broke Out

    UNCREDIBLE: Broke Out

    SPRING 201620162016 ••• NUMBER 333 A JOURNALJOURNALJOURNAL OFOFOF CHRISTIANITYCHRISTIANITYCHRISTIANITY &&& AMERICANAMERICANAMERICAN FOREIGNFOREIGNFOREIGN POLICYPOLICYPOLICY THE MORALMORAL UNDERPINNINGSUNDERPINNINGS OFOF JUSTJUST RETRIBUTION:RETRIBUTION: JUSTICE && CHARITYCHARITY ININ SYMBIOSISSYMBIOSIS BY JJ DDARYL CCHARLES MORAL MULTILATERALISM:MULTILATERALISM: SPONSORED BYBYBY THE OBAMAOBAMA DOCTRINE’SDOCTRINE’S CHRISTIANCHRISTIAN REALISMREALISM BY MMATT NN GGOBUSH SPRING SPRING SPRING UNCREDIBLE: OBAMA && THETHE ENDEND OFOF AMERICANAMERICAN POWERPOWER 2016 2016 2016 BY MMARC LLIIVECCHE • • • ALSO:: MMARK TTOOLEY ON TTRUMP && THE INADEQUACYINADEQUACY OF “A“AMERICA FFIRSTIRST”” •• BBRIAN AAUTEN ON JUSTJUST NUMBER NUMBER NUMBER SURVEILLANCESURVEILLANCE •• FFREDERICK DDOUGLAS ON CHOOSING RIGHT FROM WRONG •• AANDREW T.T. WWALKER ON A BBAPTIST VIEW OF WOMEN ININ WAR •• AAUGUST LLANDMESSER FOLDS HIS ARMS •• AALAN DDOWD REFLECTS ON THE NATION STATESTATE && INTERNATIONALINTERNATIONAL ORDER •• SSUSANNAH BBLACK && THE CCALIPHATE •• GENERAL GGEORGE MMARSHALL’’SS VISION FOR AAMERICA •• GGIDEONIDEON SSTRAUSS ON POLITICAL HOPE FOR 3 3 3 AFRICA •• RROBERT NNICHOLSONICHOLSON ON IISLAMSLAM,, CCHRISTIANITY,, && THE END OF PPALESTINE Providence_spring16_final_cover_spine.inddProvidence_spring16_final_cover_spine.indd 111 5/31/165/31/16 8:368:368:36 AMAMAM It is worth touching on two men who had killed him to a and puts us instead on a foot- points. First, and surprisingly parley, and put to them the case ing for war. Hardheaded realism perhaps, Dayan