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"This book argues that the field of peace and conflict needs a stronger and more practical sense of its ethical obligations. By focusing on the ethical dilemmas in peace work it aims to reckon with recent questions among those involved in mediating conflict, from international peacekeepers to social justice activists. For example, it argues against posing false binaries between domestic and international issues and against viewing violence and conflict as the same. It holds up strategic nonviolence to critical scrutiny and shows that "do no harm" approaches may in fact do harm. The chapters cover the role of violence in conflict; conflict and violence prevention and resolution; humanitarianism; human rights advocacy; transitional justice; political reconciliation; and peace education and pedagogy, among other topics"--
This book provides guidance for structuring ethical reflection as well as analytical tools to get to the heart of issues quickly. It is designed to help practitioners engage ethically in applied peacebuilding and conflict transformation and to help students aspiring to be peacebuilders think about ethics. It discusses ethics and morality, significant barriers to ethical deliberations in applied work, moral theories, creative problem-solving for situations when moral values conflict, and the need for healthy ethical organizations. Throughout, concrete examples, scenarios, and discussion questions help draw out key issues to improve peacebuilding practices. Detailed case studies include peacebuilding initiatives in East Timor, Afghanistan, Sierra Leone, and more. Written by an experienced practitioner, the book will help identify and analyze ethical problems and resolve moral value conflicts to create healthy practices. It will provide valuable guidance for thinking ethically about peacebuilding work and handling the specific dilemmas related to it.
In the wake of political evil on a large scale, what does justice consist of? Daniel Philpott takes up this question in Just and Unjust Peace. While scholars have written about many aspects of dealing with past injustice, no general ethic has emerged. Philpott seeks to provide a holistic model that delivers concrete ethical guidelines for societies striving to build peace.
The just peace movement offers a critical shift in focus and imagination. Recognizing that all life is sacred and seeking peace through violence is unsustainable, the just peace approach turns our attention to rehumanization, participatory processes, nonviolent resistance, restorative justice, reconciliation, racial justice, and creative strategies of active nonviolence to build sustainable peace, transform conflict, and end cycles of violence. A Just Peace Ethic Primer illuminates a moral framework behind this praxis and proves its versatility in global contexts. With essays by a diverse group of scholars, A Just Peace Ethic Primer outlines the ethical, theological, and activist underpinnings of a just peace ethic.These essays also demonstrate and revise the norms of a just peace ethic through conflict cases involving US immigration, racial and environmental justice, and the death penalty, as well as gang violence in El Salvador, civil war in South Sudan, ISIS in Iraq, gender-based violence in the Democratic Republic of Congo, women-led activism in the Philippines, and ethnic violence in Kenya. A Just Peace Ethic Primer exemplifies the ecumenical, interfaith, and multicultural aspects of a nonviolent approach to preventing and transforming violent conflict. Scholars, advocates, and activists working in politics, history, international law, philosophy, theology, and conflict resolution will find this resource vital for providing a fruitful framework and implementing a creative vision of sustainable peace.
Here, a team of scholars explicate the theology and practice of peacebuilding, past, present, and future. While many of the essays deal with general themes of reconciliation, forgiveness, interreligious dialogue, and human rights, there are also case studies of peacebuilding in such diverse contexts as Columbia, the Philippines, and Africa.
This book explores the role of Catholic peacebuilding in addressing the global mining industry. Mining is intimately linked to issues of conflict, human rights, sustainable development, governance, and environmental justice. As an institution of significant scope and scale with a large network of actors at all levels and substantial theoretical and ethical resources, the Catholic Church is well positioned to acknowledge the essential role of mining, while challenging unethical and harmful practices, and promoting integral peace, development, and ecology. Drawing together theology, ethics, and praxis, the volume reflects the diversity of Catholic action on mining and the importance of an integrated approach. It includes contributions by an international and interdisciplinary range of scholars and practitioners. They examine Catholic action on mining in El Salvador, Peru, Colombia, the Democratic Republic of the Congo, and the Philippines. They also address general issues of corporate social responsibility, human rights, development, ecology, and peacebuilding. The book will be of interest to scholars of theology, social ethics, and Catholic studies as well as those specializing in development, ecology, human rights, and peace studies.
This book rewrites the history of Christian peace ethics. Christian reflection on reducing violence or overcoming war has roots in ancient Roman philosophy and eventually grew to influence modern international law. This historical overview begins with Cicero, the source of Christian authors like Augustine and Thomas Aquinas. It is highly debatable whether Augustine had a systematic interest in just war or whether his writings were used to develop a systematic just war teaching only by the later tradition. May Christians justifiably use force to overcome disorder and achieve peace? The book traces the classical debate from Thomas Aquinas to early modern-age thinkers like Vitoria, Suarez, Martin Luther, Hugo Grotius and Immanuel Kant. It highlights the diversity of the approaches of theologians, philosophers and lawyers. Modern cosmopolitianism and international law-thinking, it shows, are rooted in the Spanish Scholastics, where Grotius and Kant each found the inspiration to inaugurate a modern peace ethic. In the 20th century the tradition has taken aim not only at reducing violence and overcoming war but at developing a constructive ethic of peace building, as is reflected in Pope John Paul II’s teaching.
Outlines the need for effective and sustainable peacebuilding in order to restore the conditions for co-existence in fractured communities around the world.
This book is a contribution to the Christian ethics of war and peace. It advances peacebuilding as a needed challenge to and expansion of the traditional framework of just-war theory and pacifism. It builds on a critical reading of historical landmarks from the Bible through Augustine, Aquinas, the Reformers, Christian peace movements, and key modern figures like Dietrich Bonhoeffer, Reinhold Niebuhr, and recent popes. Similar to just-war theory, peacebuilding is committed to social change and social justice but includes some theorists and practitioners who accept the use of force in extreme cases of self-defense or humanitarian intervention. Unlike just-war theorists, they do not see the justification of war as part of the Christian mission. Unlike traditional pacifists, they do see social change as necessary and possible and, as such, requiring Christian participation in public efforts. Cahill argues that transformative Christian social participation is demanded by the gospel and the example of Jesus, and can produce the avoidance, resolution, or reduction of conflicts. And yet obstacles are significant, and expectations must be realistic. Decisions to use armed force against injustice, even when they meet the criteria of just war, will be ambiguous and tragic from a Christian perspective. Regarding war and peace, the focus of Christian theology, ethics, and practice should not be on justifying war but on practical and hopeful interreligious peacebuilding.
The Roman Catholic Church, with its global reach, centralized organization, and more than 1.4 billion members, could be one of the world’s most significant forces in global peacemaking, and yet its robust tradition of social teaching on peace is not widely known. In Peacebuilding and Catholic Social Teaching, Theodora Hawksley aims to make that tradition better known and understood, and to encourage its continued development in light of the lived experience of Catholics engaged in peacebuilding and conflict transformation worldwide. The first part of this book analyzes the development of Catholic social teaching on peace from the time of the early Church fathers to the present, drawing attention to points of tension and areas in need of development. The second part engages in constructive theological work, exploring how the existing tradition might develop in order to support the efforts of Catholic peacebuilders and respond to the distinctive challenges of contemporary conflict. Peacebuilding and Catholic Social Teaching is one of the first scholarly monographs dedicated exclusively to theology, ethics, and peacebuilding. It will appeal to students and academics who specialize in Catholic social teaching and peacebuilding, to practitioners of Catholic peacebuilding, and to anyone with an interest in religion and peacebuilding more generally.