Warfare in .NET

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Behind both warfare and terrorism, the human animal cannot avoid the description of being a killer While avoiding the arguments as to whether this is more of a male than female charac152 Purposeful and Useless Death
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teristic and whether it is genetically rooted in our primate past given, for example, the fact that some chimpanzees actively engage in hunting and killing their own kind the fact remains that war is a constant feature of human history War is nothing less than a socially sanctioned imposition of death upon an enemy It is an aspect of human behaviour all too readily overlaid with moral value, as in the notion of just war theory in Christian moral philosophy Thomas Aquinas in the thirteenth century, for example, argued that Christians could conduct war if pursued on the authority of the monarch, with a just cause and with participants having a proper intention Already, from the beginning of the twelfth century, the Crusades of Christendom against Islamic control of the Holy Land and its prized sites witnessed a distinctive kind of Christian warfare that included barbarity in the name of religion As a militarized form of pilgrimage believed to bring religious bene t to participants, the Crusades echoed something of the ideal of the martyr originating in the persecution of the earliest Christian generations whose martyr-graves often became sites of churches and worship The spiritual bene ts of death under persecution became subtly transformed into the bene t of death gained in battle Similar ideas exist in Islamic notions of defending the faith even if it involves a self-prompted death as part of sacred warfare Though Christian states would, in later centuries, battle with each other, as both world wars attest, differences of religious culture could always re additional military zeal Ongoing relations between Christian and Islamic countries attest to this even into the twenty- rst century The American sense of itself as a Christian democracy is far from insigni cant in its responsive aggression against Iraq In its day the Nazi war machine and its ultimate solution of destroying the Jews and some other selected groups through concentration camps, gas chambers and crematoria offered a classic example of ethnic-religion used to de ne an enemy At the bar both of international law and of common human morality, that act of Nazi genocide stands condemned Purposeful and Useless Death 153
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While a death is a death as far as the person killed is concerned, the value of that death depends upon the perspective of a society, even of a world community So, for example, the use of the atomic bomb by the USA in Japan towards the close of the Second World War was an extreme example of political power used to destroy human bodies and from the American standpoint was a positive use of power over a civilian population in order to bring a political regime to surrender and prevent even greater loss of life To those annihilated and maimed, however, such force could hardly be deemed just Yet, while Hiroshima and Nagasaki stand as twentieth-century symbols of power against enemy bodies, they seldom attract the same interpretation as does the Holocaust of the Jews This may be partly due to the human predicament emphasized by Jay Winter who concluded his historical analysis of grief and memorials in the First World War by saying that the search for meaning after the catastrophic battle sites of mass death of the First War was bad enough but that, after Auschwitz and Hiroshima this became in nitely more dif cult (Winter 1995: 228) Quite a different interpretation has argued that the USA engages in warfare and the blood-loss of its own soldiers as a kind of self-sacri cial means of uniting the disparate worlds of the USA around its President and ag (Marvin and Ingle 1999) Be that as it may, there is a human response, a focused poignancy, an evocative potency, that comes from images of starved, punished and maimed bodies Photographic records of suffering individuals, whether in Japan or Vietnam, provoke responses amongst people who seek a sense of civilization in which dying and dead bodies are not the measure of victory
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