9/11 and “just war”

As the anniversary of the 9/11 attacks in the U.S. approaches, we suggest that you review the principles of just war described here by Dr. Michael Corgan. Then consider:

Aftermath of 9/11 attacks: View of World Trade Center ruins
Image in public domain
  • Can the extremists who made the attacks in 2001 justify them based on just war principles?
  • Was the U.S. response to those attacks consistent with just war principles?

First, it is clear that the 9/11  attacks violated most–but perhaps not all–of the generally accepted principles of a “just war.”  Specifically:

  • It was not undertaken as a last resort.
  • It was not committed by a legitimate authority.
  • It was committed in pursuit of a hopeless cause, which is not morally justifiable according to just war principles.
  • Establishing peace was not the goal of the attack (as stated by Bin Laden himself).
  • The attackers did not discriminate between combatants and civilians; worse, they deliberately targeted civilians.

Whether the attack violated two other just war principles is a matter of debate. Specifically, for a war to be just:

  • It must have a just cause. Although some people around the world would argue that there was some truth to Bin Laden’s diatribe concerning American aggression against Muslims in the Middle East, the attacks were not undertaken to prevent or stop a genocide.
  • The violence inflicted must be proportional to the injury suffered. The death, pain, and destruction created by the attacks was tremendous. Was it disproportionately high in relation to any violence the U.S. might have been responsible for prior to the 9/11 attacks?

Finally, many proponents of just war theory in the U.S. (including President Jimmy Carter) have argued that the post 9/11 attack on Iraq by the U.S. was also not a just war. As you consider the just war principles stated above, what do you think of this question?

Listen to what this Iraq war veteran says:

Kathie Malley-Morrison, Professor of Psychology

Can compassion replace humiliation?

Humiliation is clearly a means for showing disregard and contempt, and is perhaps particularly insidious because it can be done without any direct physical contact.

Countless experts on the Middle East have made note of centuries of humiliation by Christian invaders. Those invaders took land and resources by force, divided peoples up into arbitrarily created countries to weaken political and military resistance, and denigrated the most popular religion of the area.

Because of wide recognition of the destructive aftermath of humiliation, the Preamble of the United Nations Universal Declaration of Human Rights begins by stressing the importance of recognizing that:

“…the inherent dignity and the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,” and that “disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind….”

Acting ethically to promote human rights, peace, and reconciliation becomes particularly challenging in the face of inhumane acts perpetuated by other human beings.  Certainly, the retaliation of Muslim militants against innocent people in a U.N. Mission in Afghanistan is horrifying, just as is the desecration of the Qu’ran by Terry Jones.

By now we should understand  how violence begets violence in a constantly escalating spiral. We have not yet solved the threat of Star Wars or other forms of mass destruction that can wipe the human race from the planet.

We must develop new ways of dealing with insults to our beliefs and our rights–alternatives that don’t promote the spiral of retaliations.  One such approach is the Compassionate Listening Project (see video below).

An outgrowth of years of reconciliation efforts with Israel and Palestine, the initiative is designed to teach peacemaking skills at every level of human interaction from the personal family to the global family. Members of this project are ready to talk to anyone, including terrorists, to promote peace.

Can we even imagine a world where compassion and listening replace humiliation and retaliation?

Kathie Malley-Morrison, Professor of Psychology

Revolting against tyranny: Then and now

[Note from Kathie Malley-Morrison: Today’s post is by our guest contributor Dr. Mike Corgan.]

The protests against tyranny suddenly sweeping the Middle East still focus on the achievement of the Egyptian people and what they accomplished. Now the world waits to see what the army will do.

George Washington portrait by Peale
George Washington, 1776, by Charles Wilson Peale (Photographic reproduction in public domain; from Wikimedia Commons)

As we in the U.S. celebrate this Presidents’ Day weekend, it is well to think beyond the car and flat screen TV sales and reflect on just how lucky we were with our revolution and why we honor these two presidents.

George Washington was unquestionably the ablest military man among the Americans who chose to fight British absentee governance and taxation. Qualities far beyond his generalship immortalize his  service to democracy and his country.

When the war was over and the British had surrendered he could have been king if he wanted it. Instead he went to Congress and laid his sword on a table and said his work was done. How many other military leaders of a victorious revolutionary army have ever surrendered to civilian control like that? None–before or since. We were lucky beyond all others.

Yet again, when the army later threatened to march on Congress in Philadelphia to get promised benefits, Washington went to the plotters in Newburgh and defused the situation. He pleaded with his officers not to undo all they had stood for in the name of democracy against tyranny and force with a military show of force.

His oratory and sincerity and even his dramatic putting on of glasses and saying that he himself had grown blind in the service of his country ended the affair, many plotters leaving the meeting in tears. Our revolution succeeded in its aims for many reasons, but George Washington was one of the most important ones.

Michael T. Corgan, Associate Chair and Associate Professor of International Relations, Boston University

Responsible democracy

[Note from Kathie Malley-Morrison: Today we welcome the second of several contributions by our guest contributor, Dr. Majed Ashy. And be sure to listen to his recent interview on Internet radio; just click on the sidebar links.]

Egyptian protests, January 25, 2011
Egyptian protests. Photo by Muhammad Ghafari (licensed under Creative Commons Attribution 2.0 Generic; from Wikimedia Commons)

Some international stereotypes about the Middle East might be convenient, but can mislead those who hold them, lead to inappropriate responses, and serve as obstacles to further development in the Middle East.

It is important to acknowledge that relative freedoms already exist in several Arab countries such as the Gulf States; many of these countries adhere to Islamic laws in various degrees and many have experienced remarkable economic and social development in the past 40 years, along with good and responsible relations with many other nations.

I suggest that there is an international need to develop what I call Responsible Democracy. Responsible democracy would require that people take their freedoms seriously and understand the consequences of their choices and political participation. It entails gathering information from multiple sources on the issues at hand, and attending to principles of morality, peace, and international law before making political choices. Successful governments adapt to and respect the needs and the development of their peoples.

Responsible democracy rejects intellectual laziness, stereotyping, and adolescent tendency towards screaming, adventures, taking sides, fighting, and winning. It is based on a healthy understanding of politics, citizenship, patriotism, international law, one’s own place in the world and history, and recognition of how the world and its people are interlinked.

I think the Middle East is evolving towards responsible democracies driven by internal forces of morality, culture, and history. Some of its governments have been reforming wisely, gradually, and peacefully towards that achievement.

I believe that a fair form of government that respects, takes seriously, and responds to its peoples’ needs and aspirations, as well as their natural rights, and their historical and cultural developments, is a prerequisite for mental health. In turn, mental health can contribute to responsible democracy and governance, and to international peace.

Majed Ashy, Ph.D., assistant professor of psychology at Merrimack College and a research fellow in psychiatry at McLean Hospital/Harvard Medical School