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Ethics Essay The principles of Just War theory and different ethical frameworks have been used for many years to justify and reject plans for military interventions. These ideologies are useful tools for the leaders of governments and militaries to discuss and make decisions on the morality of different courses of action. If ISIS launched a series of terrorist attacks on American embassies as hypothesized, the given plan for military intervention would be morally justified due to several principles of Just War theory and various ethical frameworks. These include the ideas of jus ad bellum and jus post bellum from Just War theory and the ethical ideologies of utilitarianism and common good ethics. The jus ad bellum and just post bellum principles …show more content…
of Just War theory provide support for the aforementioned intervention. The principle of jus ad bellum requires a just cause of war, like self-defense. In this scenario, the United States would be responding to attacks on its territory and citizens and thus would be acting in self-defense and using the moral motivation of defense rather than offense. Since the United States is a legitimate authority, in that it is an independent state with recognized sovereignty, this fulfills another pillar of jus ad bellum. A point of contingency is that ISIS is not a legitimate authority. However, this opposition is weakened because ISIS has been acting increasingly like a state with political and economic systems and a continued effort to gain and hold territory. It could also be argued that President Obama is using this intervention as a last resort against the threat of ISIS because he has already utilized many other courses of action in response to different attacks by the group and this satisfies another portion of jus ad bellum. The goals of the war to end the Syrian civil war and prevent the use of Syria as a training ground for terrorists also justify the means of sending ground troops. This plan also fulfills the jus post bellum components of Just War Theory. The purpose of the intervention is to achieve goals the destroying ISIS, reclaiming lost territory and installing new regime in Syria. The existence of these goals rather than the desire by the United States to have vengeance against ISIS complies with jus post bellum. The peace that could be created by the accomplishment of these goals is preferable to the current situation in the region, which further satisfies jus post bellum. The civil war in Syria continues to cause the death and displacement of many people and the end of this war is necessary and the gravity of this goal proportional to the scale of the intervention. Also, as ISIS has caused death and destruction in many countries in the Middle East and also in Europe the termination of their recruiting and actions is also a legitimate goal. Ultimately, this intervention satisfies the tenants of Just War theory, which provides a moral foundation for the acceptance of the plan. The ethical frameworks are used to rationalize many different types of choices but are also applicable and helpful in decisions about war and military intervention.
Utilitarianism sums the benefits and harms of decisions in order to decide if options are morally acceptable. This framework supports the decision to intervene because the number of lives that could be saved through the intervention outweighs the possible number of lives that could be lost. The amount of benefit that could be accomplished by ending the civil war in Syria and preventing future attacks by ISIS would compensate for the harm that could be caused to the soldiers participating in the intervention and the hopefully limited number of civilian casualties. The intervention would cause the greatest benefit for the largest number of people in the long term rather than not responding to the threat. An opposition to this could be that pursuing another means of responding to the attack, like diplomacy or continued air strikes, could also reach the same benefits without the harms of going to war. However, the strategy of air strikes alone has been attempted and proved ineffective and as ISIS is not a sovereign state it is impossible to engage in true diplomacy with its leaders. The common good approach attempts to determine what course of action promotes the good of society as a whole. The aims of the intervention are to end a terrorist group and develop a new government in Syria and both of these aims would be beneficial to the entire global community. Terrorist groups threaten the safety and security of all of the countries in the world, which causes countries to spend more on defense and counter terrorism and also stress and anxiety for many civilians. Termination of a terrorist group promotes the common good of the global society as a whole. Promoting a free and democratic Syria also promotes the common good. Syrian citizens would then have the freedoms and self-representation to make positive
change in their country. Also, Syria could enter the global economy and global space of shared ideas and knowledge and could promote further good and growth for the rest of the world. A counterargument could be that the United States going to war to promote the common good could further encourage the already prevalent “free rider problem” by not encouraging Syria and other countries in the area to pay the price of improving their situation. However, the United States has sufficient good to gain from the intervention for itself to justify its use. While ethical issues are rarely black and white, there is sufficient support from Just War theory and the ethical frameworks of utilitarianism and the common good approach to justify the proposed intervention. In this case, the tenants of Just War theory are satisfied, which provides support for the intervention. Additionally, the ends of the intervention justify the means and the cost that could be paid by the ground troops and other potential casualties would be worth the potential gain from victory for the common good.
2) The cause must be just. This is jus ad bellum because you decide if
The idea of war and how it can be justified, is a rather trick topic to touch on, as there are diverse ethical and sociological implications that have to be weighed on every step. Mainly we could look at the “Just War Theory” and see how that could possibly apply to the real world. To be able to enter a “Just War” nations must meet six criteria in Jus ad Bellum (Going to War). The criteria is as follows: “Just Cause”, “Right Intention”, “Proper Authority and Public Declaration”, “Last Resort”, “Probability of Success”, and lastly “Proportionality”. However the tricky bit of the Just War theory, is that all six of those elements must be met, to go to war in a morally justifiable way. This could make an easy blockade for nations to veto another nation's effort to enter a war, even if morally justifiable. The problem with an internationally mandated “war-committee”, means that the fate of another nation's well-being could very well be in the hands of a nation with an ulterior motive. It could also fall into the grounds of new found illegal activity. Lets give a hypothetical situation, say nation 'X' wants to go to war with nation 'Y' in an act of self-defence, but it doesn't meet some of the requirements for “Just War theory” and is thus blocked by the war-committee. Then as a consequence, nation 'X' is invaded and annexed due to lack of defence. Nation 'X' could have made an effort to prepare for war, but at the cost of possibly being condemned and sanctioned by the war-committee. In an overall view, it's easy to see why the UN or other major international coalitions will not adopt a system based around Just War Theory.
Last Resort: A just war can only be waged after all peaceful options are considered. From a diplomatic standpoint there are many other options in which conflict can be resolved. Often treaties are used to avoid war, however, the intention of resolutions should be to preserve moral justice rather than to avoid costly combat. The use of force should only be a last resort as a response to aggressive action.
September 11th, 2001. An organization denoted as terrorists by the United States, Al-Qaeda, attacked the U.S on our own soil. In his “Letter to the American People”, the leader of Al-Qaeda, Osama Bin Laden, takes a defensive stance regarding the attack, giving his justifications of why the attack on the U.S was warranted and acceptable in the terms of Just War Theory, citing examples of the Right to Self-Defense and reasons why he was justified in targeting American civilians. Just War Theory is comprised of ideas of values to determine when acts of aggression are morally justified or not, and it is primarily split into two categories, Jus Ad Bellum (Justice of War) and Jus In Bello (Justice in War) (Walzer 21). In this essay, I will be arguing against Bin Laden’s claims of the justification of Al-Qaeda’s attack, using the failure of Bin Laden’s attack to meet the requirements for a just war in terms of Jus Ad Bellum and Jus In Bello.
American involvement in humanitarian intervention is one of the most controversial issues in contemporary US foreign policy. The definition of humanitarian intervention is a military intervention; entering into a country for the purposes of saving lives and protecting citizens from the violation of their human rights. As in all debates, there are always two sides. One side disputes that military force should only be applied when, in the words of former Secretary of Defense Weinberger, ‘a vital national interest is at stake.’ ¹ The opposing side disputes that the US should apply military force to mediate when in the words of former president Clinton, “someone comes after innocent civilians…and it is in our power to stop it, we will stop it,” even if a vital national interest is not at stake.² The just war theory and Plato’s Republic can both be used to justify the humanitarian intervention doctrine.
To support his claim, McPherson argues there is nothing morally relevant to make a distinction between terrorism and conventional war waged by states. In other words, from the moral angel, there is no difference between terrorism and conventional war. Both two types of political violence have some common natures related to morality like posing threat to civilian lives. McPherson argues that conventional war usually causes more casualties and produces fear widely among noncombatants. He focuses on defending the claim that terrorists sometimes do care about noncombatants and proportionality. This viewpoint infers that terrorists do not merely intent to do harm to civilians. As a matter of fact, they sometimes put civilian interests in the first place. Those terrorists caring the victims would not resor...
The just war theory is described by Thomas Massaro in his book Living Justice as the “principle that warfare might be justified under certain conditions” (108). The complexities involved with international relations makes determining a just war very difficult. Even though historically pacifism hasn’t gained much traction within Catholic circles, it currently is gaining popularity with many mainstream Catholics. With so many differing views on military action, one might ask, “What determines a just war? How can we balance the need for peace with self-defense?” An examination of criteria for a just war and critiques written on this topic might shed light on these two questions.
Indeed, as prior U.S. Secretary of Defense Donald Rumsfeld wrote when describing the war on terror, “this will be a war like none other our nation has faced.” However, these changes bring the morality of this new face of war into question, and the justification of drone use and other modern military tactics involved in the war on terror is a subject of much debate. Focusing on U.S. involvement in Yemen from 2010-2015 as part of the war on terror, this essay will argue that, while the U.S. has met most of the criteria of jus ad bellum, the methods the U.S. has employed to counter terrorist organizations such as al Qaeda have ultimately violated the principles of just war theory, even when analyzed from the perspective of modern warfare within the framework of the current global
In “Ethics and Intervention: The ‘Humanitarian Exception’ and the Problem of Abuse in the Case of Iraq, Alex Bellamy argues that war is only justified in exceptional cases where “supreme humanitarian intervention” is genuinely required (Bellamy, p. 137). Bellamy discusses the ethics of intervention and the decision of the US to invade Iraq. He provides the argument that international law does not provide moral reasoning on the issues of war. However, he acknowledges that it does provide an important foundation on the issue of legitimacy of war. He discusses two legal justifications for war, which include implied UN authorization and pre-emptive self-defense of that state. Neither of these is the case in Iraq, although the government may say
... hand, the principle is still very useful and is referred to in global political and social debate. It is noted that Richard Falk, critic of western wars argues that the just war theory ‘is a vital source of modern international law governing the use of force and it focuses attention on the causes, means and ends of war’ (Shaw, 2005, p.133). It can be acknowledged, that the morality of war still remains urgently central to political argument around the world. In recent years, the Just war theory has seen to respond to the main challenges surrounding the establishment of war in Iraq in 2003. It can be assessed the war in Iraq has distorted into a stimulating theory positioning the existence of Weapons of mass destruction.Therefore, this dissertation will elaborate on the theories that are challenged by Iraq war in relation to the use of weapons of mass destruction.
The Just war theory is a doctrine that has been studied by all sorts of leaders, religions, and especially military leaders. Basically it is a doctrine that consists of all sorts of military ethics of war and broken down into two parts, Jus Ad Bellum and Jus in Bello. Just ad bellum is consisted of 5 parts, the first part is legitimate authority and what that means is that the people who are making the decision of war are recognized officials and understand the strategies of war. The second reason is for a just cause, having the right reasons for going to war and understanding that violent aggression is not the plan. The third is that the last resort is going to war, and being able to understand that before a country starts a war that can be solved in less violent ways. The fourth option is prospect of success, yes winning the war is a success but how many lives can be lost and still count that as a success. The final option is the political proportionality and that is when the wrong of war is proportionally less then the wars cons. I believe that if all non violent options of Just ad bellum have been tried and were given a fair shot and the only viable option is to go to war then going to war is acceptable. But if all non violent option shave not been exhausted and war is nothing but a quick decision this can be considered wrong and
The Concept of Just War In the 13th century, Thomas Aquinas, a Christian Monk, drew up some
Current military leadership should comprehend the nature of war in which they are engaged within a given political frame in order to develop plans that are coherent with the desired political end state. According to Clausewitz, war is an act of politics that forces an enemy to comply with certain conditions or to destroy him through the use of violence. A nation determines its vital interests, which drives national strategy to obtain or protect those interests. A country achieves those goals though the execution of one of the four elements of power, which are diplomatic, informational, military and economical means. The use of military force...
Summarize Grotius’ standards for just war. Grotius was quick to explain that a nation must have a just cause prior to initiating hostilities. The nation considering armed conflict must have identified an injury received that can only be redressed with war. Just cause not only encompasses violations to a state or its population by an opposing state but also those inflicted by the ruler to its own population (Christopher, 2004). Grotius writes that when a ruler “inflicts upon his subjects such treatments as no one is warranted in inflicting” (Grotius, 1962) a just cause for war has been established.
Set of conditions under which war is morally justified (jus ad bellum); and also ethical rules of war (jus in bello). As conditions of fair war the following was offered: its reasons have to be fair (e.g., self-defense at attack or at threat of inevitable attack), the authorities resorting to a war, precisely know that all peace alternatives and that there are reasonable hopes for success of war are settled. Two major conditions for conducting fair war are that use of force has to be "proportional" to that fair reason for which war (in the sense that the evil generated by war is begun, shouldn't exceed the benefit represented by the fair reason) and that it is necessary to carry out distinction between military and innocent (citizens not participating in operations) which shouldn't be killed. The concept of fair war was developed in early Christian church; in the 4th century over it St. Augustine reflected; in the 17th century it was divided by Gugo Grotsy. In the subsequent time interest to this concept decreased. It again increased in the 20th eyelid in connection with development of the nuclear weapon (which use, according to some researchers, could violate proportionality and differentiation conditions), and also in connection with emergence of "humanitarian interventions", directed on putting an end to genocide and other crimes committed in borders of the certain state.