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Download Confronting Evil in International Relations: Ethical by R. Jeffery PDF

By R. Jeffery

This booklet brings jointly seven unique essays almost about evil in diplomacy. It considers questions of ethical employer linked to the perpetration of evil acts via members and teams within the overseas sphere, and the variety of moral responses the foreign group has on hand to it within the aftermath of large-scale evils.

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Additional resources for Confronting Evil in International Relations: Ethical Responses to Problems of Moral Agency

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58. 48. 59. 53. 60. 14. 61. Kelly, The Problem of Evil in the Western Tradition, 54. 62. Mathewes, Evil and the Augustinian Tradition, 78. 63. , 78. 64. Augustine quoted in Mathewes, 78. 65. , 79. 66. , 81. 67. Susan Neiman, Evil in Modern Thought: An Alternative Philosophy of History (Melbourne: Scribe, 2003), 20. 32 ● Renée Jeffery 68. Gottfried Wilhelm von Leibniz, Theodicy: Essays on the Goodness of God, the Freedom of Man, and the Origin of Evil, trans. E. M. Huggard, ed. Austin Farrar (London: Routledge and Kegan Paul, 1952), 9, 128–29.

Rather, sin in general was responsible for suffering in general, thereby retaining only a loose connection between physical and moral evils. What followed, second, was the establishment of a firm distinction between natural and moral evils. Thus, in subsequent thought, the evil of natural disasters was viewed as being distinct from that caused by human moral agents. ”77 Although a number of earlier thinkers had sought to distinguish natural evils from moral ones, it was only with the work of Jean-Jacques Rousseau (1712–78) that their formal separation took place.

First, the concept of the “international” individual agent on which they are based is highly problematic, because it ignores the enormous influence of social and environmental factors upon human actors. Second, there are significant negative implications of focusing only on those acts of “atrocity” that can be blamed on particular protagonists and using the term “evil” to describe these individuals. These implications include the legitimation of state violence through the categorization of all intolerable or “atrocious” violence as the action of deviant individuals, the temptation to understand conflict in dualist terms of “good” and “evil,” and a blindness toward instances of great suffering that cannot be framed as caused by intentional human action.

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