World Religions and Norms of War by Vesselin Popovski, Gregory M. Reichberg, Nicholas Turner

By Vesselin Popovski, Gregory M. Reichberg, Nicholas Turner

Для сайта:Мир книгRecent armed conflicts have drawn clean recognition to age-old questions bearing on whilst warfare will be justified and what tools and pursuits are permissible in the course of warfare. Over greater than millennia, the worlds top spiritual traditions - Hinduism, Judaism, Buddhism, Christianity, and Islam - have supplied counsel in those contested domain names. This quantity examines how the religions have replied to urgent ethical demanding situations resembling offensive and protecting conflict, the security of noncombatants, uneven strategies, terrorism, and guns of mass destruction. Written by way of a global crew of exclusive experts of their respective traditions, global Religions and Norms of battle takes the reader on a trip in the course of the evolution of attitudes and teachings relating to the ethics of conflict. It systematically explores the old roots and interpretations of norms inside those traditions, linking them to the demanding situations of recent conflict. this mix of deep ancient research and alertness to modern concerns offers precious perception or even activates us to reconsider our knowing of the function and impression of faith within the kingdom and politics.

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48 I translate this term as the use of alternative deception tactics. 53 Parallel with Kautilyan thought, an alternative philosophy evolved in north India within more or less the same time-frame. Gautama Buddha and Mahavira, the founders of Buddhism and Jainism, vigorously preached ahimsa (non-violence). The parallel figure in Chinese philosophy is Confucius (551–479 BCE), who emphasized public and private morality. 56 In the context of India, Chandragupta Maurya’s grandson, Emperor Asoka (261–226 BCE), was influenced by Buddhism and was the greatest proponent of ahimsa.

Peter Partner, God of Battles: Holy Wars of Christianity and Islam. Princeton, NJ: Princeton University Press, 1999. 27. John Kelsay, Arguing the Just War in Islam. Cambridge, MA: Harvard University Press, 2007; James Turner Johnson, The Holy War Idea in Western and Islamic Traditions. University Park, PA: Pennsylvania State University Press, 1997. 28. See James Shotwell, War as an Instrument of National Policy and Its Renunciation in the Pact of Paris. New York: Harcourt, Brace, 1929. See also Robert Ferrell, Peace in Their Time: The Origins of the Kellogg–Briand Pact.

Fundamentalists may not only come to political power in one country; they can also act transnationally. Radical religious movements – similarly to nationalistic ideological movements – promote one vision, one version of the tradition, and declare this version to be the only answer to all societal shortcomings. A faith that embraces state power can impose its rule and use force to defend, promote and expand this rule. Wars are fought by states or political entities, and these can be religious states or religious entities.

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