By Albert L. Weeks
This well timed research of President George W. Bush's international coverage bargains with the cornerstone of his administrations—the "war on terror"—as carried out in Afghanistan, Iraq, Guantanamo Bay, and at Abu Ghraib legal. the alternative of battle: The Iraq struggle and the "Just struggle" culture discusses NSS 2002, the nationwide defense assertion that turned the blueprint for the Bush Doctrine. It explains the diversities and similarities among preventive and pre-emptive struggle and explores the administration's justification of the need of the March 2003 invasion. eventually, it analyzes the behavior of the warfare, the career, and the post-occupation stages of the conflict.In comparing the Bush Doctrine, either as declared procedure and as applied, Albert L. Weeks asks even if going it almost by myself within the worldwide fight opposed to 21st-century terrorism might be included completely into American political and army coverage. Answering no, he indicates an alternative choice to a doctrine that has remoted the U.S. and left the area divided.
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Additional info for The choice of war: the Iraq War and the just war tradition
Christianity Today canvassed the major Muslim organizations throughout North America, including the Council on American-Islamic Relations, the Islamic Society of North America, and the Muslim Students Association. ’’ The events of 9/11 became the occasion for Muslim organizations worldwide to speak out in mainline Islam against wars, violent jihads, and acts of terrorism purportedly waged in the name of that religion. 17 Moreover, the governments of the Arab countries Bahrain, Egypt, Lebanon, Oman, Pakistan, Palestine, Qatar, Saudi Arabia, Turkey, United Arab Emirates, and Yemen all expressed similar sentiments.
Assuming, ﬁnally, that the war was indisputably necessary, was the possibility present of achieving a clear victory in the massive military undertaking of 42 THE CHOICE OF WAR invasion and occupation and was victory able to be clearly deﬁned? If no discernible victory was possible—either because the initiator lacked the means to achieve it or because of the elusive nature of the situation—was the risk worth taking if a virtually interminable occupation by the initiator of the war was necessary?
The same concern was not absent, either, in the preceding centuries of Judaism. It was also present in succeeding centuries when Muslim religious thought appeared in the world. Beginning by the second century after the Jesus Christ’s preaching as related in the New Testament and in Paul’s Epistles, Christian thought on war and peace began a long process of establishing a rich tradition about man and his nature and his habit of war and violence. In religious and later nonreligious versions and glosses, this legacy and tradition of thought about war has remained intact until today.