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A formidable number of societies all over the world have sought to confront past evil. This volume features a conversation about reconciliation whose common denominator is theology. Theologians, philosophers, and political scientists explore the meaning of reconciliation for the politics of transition.
The way in which mainstream human rights discourse speaks of such evils as the Holocaust, slavery, or apartheid puts them solidly in the past. Its elaborate techniques of "transitional" justice encourage future generations to move forward by creating a false assumption of closure, enabling those who are guilty to elude responsibility. This approach to history, common to late-twentieth-century humanitarianism, doesn't presuppose that evil ends when justice begins. Rather, it assumes that a time before justice is the moment to put evil in the past. Merging examples from literature and history, Robert Meister confronts the problem of closure and the resolution of historical injustice. He boldly challenges the empty moral logic of "never again" or the theoretical reduction of evil to a cycle of violence and counterviolence, broken only once evil is remembered for what it was. Meister criticizes such methods for their deferral of justice and susceptibility to exploitation and elaborates the flawed moral logic of "never again" in relation to Auschwitz and its evolution into a twenty-first-century doctrine of the Responsibility to Protect.
A leading political scientist identifies "political evil" as wrongdoing perpetrated by individuals with specific political goals, cites specific examples throughout the world and explains that important changes can be initiated through adjustments in how political evil is treated.
Since 9/11 politicians, preachers, conservatives and the media are all speaking about evil. In the past the dicourse about evil in our religious, philosophic and literary traditions has provoked thinking, questioning and inquiry. But today the appeal to evil is being used as a political tool to obscure compex issues, block serious thinking and stifle public discussion and debate. We are now confronting a clash of mentalities, not a clash of civilisations. One mentality is drawn to absolutes, moral certainties, and simplistic dichotomies of good and evil. The other seriously questions an appeal to absolutes in politics and criticizes the simplistic division of the world into the forces of evil and the forces of good. In The Abuse of Evil Bernstein challenges the claim that without an appeal to absolutes, we lack the grounds for acting decisively in fighting our enemies. The post 9/11 abuse of evil corrupts both democratic politics and religion. The stakes are high in this clash of mentalities in shaping how we think and act in the world today - and in the future.
Evil, Political Violence, and Forgiveness by Andrea Veltman,Kathryn J. Norlock Pdf
Until recently, philosophers have discussed evil primarily in theodicial contexts in pondering why a perfect God does not abolish evil. Evil, Political Violence, and Forgiveness: Essays in Honor of Claudia Card reflects a burgeoning interest among philosophers in a broader array of ethical and political questions concerning evils. Written in tribute to Claudia Card_whose distinguished academic career has culminated in the development of a new theory of evil_this collection of new essays explores the concept of evil, the multifaceted harms of brutal political violence, and the appropriateness of forgiveness as an ethical response to evils. Evil, Political Violence, and Forgiveness brings together an international cohort of distinguished philosophers who mediate with Card upon an array of twentieth-century atrocities and on the nature of evil actions, persons, and institutions. Contributors explore questions such as 'What distinguishes evil from lesser wrongdoing?' 'Is culpable wrongdoing a necessary component of evil?' 'How are we to understand atrocious political violence?' 'What are the best moral and political responses to atrocities?' 'Are there moral obligations to forgive contrite perpetrators of evils?' and 'Can anyone claim moral innocence amid a climate of evildoing?'
According to Pelinka, Jaruzelski's politics of democratization in Poland in the 1980s (which led to the first free and competitive elections in a communist system) illustrate personal leadership hampered by democracy. Jaruzelski initiated the roundtable process that transformed Poland into a democracy; yet, this process ultimately ended with his abdication.
Confronting Evil in International Relations by R. Jeffery Pdf
This book offers original essays on the subject of evil in international relations. It considers questions of moral agency associated with the perpetration of evil acts by individuals and groups in the international sphere, and the range of ethical responses the international community has available to it in the aftermath of large-scale evils.
"The book is to show that the aim of thinking about what to do, of practical reason, is to find, not what we ought to do, but what is a good thing to do for us under the circumstances. So it argues, first, that neither under prudence nor under morality there are things we ought to do. There is no warrant for the idea of our being required, by natural law perhaps or by our rationality, to do either what helps us attain our ends or what is right for moral reasons. While common moral understanding is committed to there being things we ought to do and to our being guilty and deserving blame if we fail to do them, we can lay aside these notions without loss, indeed with benefit. Second, it explains what it is for something to be good for somebody to do under the circumstances and argues for understanding practical reason in these terms. What is good for somebody to do we find by experience: from what we go through we learn what helps and what hinders and figure out on this basis both what is prudentially useful and what is morally right to do - although in the end this difference itself gives way, and morality turns out to be a part of prudence"--
Political Evil in a Global Age by Patrick Hayden Pdf
This volume uses elements of Arendt’s theory to engage with four distinctive political problems connected with contemporary globalization: genocide, global poverty, refugees and the domination of the public realm by neoliberal economic globalization.
Radical Evil, the second volume in the S series, marks the two-hundredth anniversary of the publication of Kant’s Religion without the Limits of Reason Alone, where Kant first proposed, and quickly withdrew in horror, the concept of radical evil—an evil at the very heart of the ethical problematic. It also marks the recent publication in English of Lacan’s Ethics of Psychoanalysis, arguably one of the most important and influential of Lacan’s seminars, in which he discusses the rise since the nineteenth century of a certain ‘happiness in evil’. The events of the twentieth century have made the assertions of both Lacan and Kant credible and concrete—the Holocaust and the attempts to cast doubt on its existence, the rise of racism worldwide, the engagement by philosophers with ethics as critical to relevant issues but without the consideration of the problems which lead Kant to his formation of radical evil. The contributors to this volume were asked to consider radical evil in its philosophical, political and cultural dimensions. What emerges is a clear introduction to the problematic, including discussions of the Holocaust, the placement of homosexuals in concentration camps, the creation of the Machiavellian in politics and literature—a full and fascinating exploration of the radical nature of modern evil.
A timely, eye-opening examination of political evil, a concept widely misunderstood and desperately in need of clarification in our ever more chaotic world. In an age of genocide, terrorism, ethnic cleansing, and torture, evil threatens us in ways radically different from tsunamis and financial panics. Nature unleashes its wrath and people rush to help the victims. Evil shows its face and we are paralyzed over how to respond. It was not always this way. During the twentieth century, thinkers as diverse as Hannah Arendt, Reinhold Niebuhr, Arthur Koestler, and George Orwell made evil central to everything they wrote. Acclaimed political scientist Alan Wolfe argues that in an age of partisan blame-assigning, therapeutic excuse-making, and theological question-dodging, we need to get serious about the problem of evil once again. While there will always be something incomprehensible about evil, we are very much capable of understanding and combating the use of evil means to obtain political ends. Looking at examples of political evil around the globe—in the Middle East, Darfur, the Balkans, and at home in the West—Wolfe shows us how seemingly small distinctions can make an immense difference in international response. And he makes clear that much-needed change can be initiated with a shift in how we talk and think about political evil. At once impassioned and pragmatic, Political Evil sheds essential light on the creation of policy and on a concrete path to a more practicable and just future.
This book asks a deceptively simple question: what are states actually doing when they do penance for past injustices? Why are these penitential gestures - especially the gesture of apology - becoming so ubiquitous and what implications do they carry for the way power is exercised? Drawing on the work of Schmitt, Foucault and Agamben, the book argues that there is more at stake in sovereign acts of repentance and redress than either the recognition of the victims or the legitimacy of the state. Driven, it suggests, by an interest in 'healing', such acts testify to a new biopolitical raison d'état in which the management of trauma emerges as a critical expression of attempts to regulate the life of the population. The Penitent State seeks to show that the key issue created by the 'age of apology' is not whether sovereign acts of repentance and redress are sincere or insincere, but whether the political measures licensed in the name of healing deserve to be regarded as either restorative or just.
This book is an in-depth reflection and analysis on why and how unsettling empathy is a crucial component in reconciliatory processes. Located at the intersection of memory studies, reconciliation studies, and trauma studies, the book is at its core transdisciplinary, presenting a fresh perspective on how to conceive of concepts and practices when working with groups in conflict. The book Unsettling Empathy has come into being during a period of increasing cultural pessimism, where we witness the spread of populism and the rise of illiberal democracies that hark back to nationalist and ethnocentric narratives of the past. Because of this changed landscape, this book makes an important contribution to seeking fresh pathways toward an ethical practice of living together in light of past agonies and current conflicts. Within the specific context of working with groups in conflict, this book urges for an (ethical) posture of unsettling empathy. Empathy, which plays a vital role in these processes, is a complex and complicated phenomenon that is not without its critics who occasionally alert us to its dark side. The term empathy needs a qualifier to distinguish it from related phenomena such as pity, compassion, sympathy, benign paternalism, idealized identification, or voyeuristic appropriation. The word “unsettling” is just this crucial ingredient without which I would hesitate to bring empathy into our conversation.