Cultural equality and its soft power against terrorism

This book is a collection of papers originally presented at a workshop entitled 'After Nine Eleven: Ethics in the Time of Terror' hosted by Monash University on 24 June 2005. The workshop participants included members of the Ethics of War and Peace (EWAP) working group which was inaugurated at the first Oceanic Conference on International Studies in July 2004. EWAP provides a cross-disciplinary forum for scholars and non-academic professionals to exchange and debate ideas on topics including the ethics of armed intervention, the Just War, pacifist ethics, international humanitarian law, ethics in the military profession, and the relationship between law, ethics and politics.

The chapters within this book examine themes including 'lesser evils' and 'dirty hands' in the fight against terrorism, the ethics of intelligence gathering, humanitarian intervention, terrorism and the North-South divide, cultural equality as a response to terrorism, human rights and counterterrorism legislation, and the ethics of defending against 'bioterrorism'. 

Contributors include Alex Bellamy and Richard Devetak (University of Queensland), Baogang He (Deakin University), Christopher Michaelsen (Office for Democratic Institutions and Human Rights, Organization for Security and Co-operation in Europe), Jeremy Moses (University of Canterbury), Christian Enemark and Hugh Smith (University of New South Wales, Australian Defence Force Academy).

There is not just a war: recalling the therapeutic metaphor in western metaphilosophy

This paper offers a critical response to the claims of Sivin and Lloyd (2002) and Mattice (2014) to the effect that Greek and Roman philosophy was characterised by a predominance of combat metaphors. Drawing on Plato and Plutarch, as well as contemporary studies led by Nussbaum (1993), I argue that a host of different metaphors was demonstrably used in the Greek tradition to describe philosophy and its subjects, led by the therapeutic or medicinal metaphor of philosophy as ‘therapy of desire’ or of desiderative opinion. I propose that it was the sophists like Protagoras, at least as they are depicted by Plato, who sought to conceive of philosophising as a strategic, warlike activity. In conclusion, I reflect on the invisibility of the medicinal metaphor, outside of certain dedicated studies in the history of ideas, in contemporary thinking about Western philosophy and its past.

Ontology of building in war and reconstruction

Post-war cities epitomise both a disjuncture and resonance between the end of the nation-state, on the one hand, and a preoccupation with reinventing the city through building, on the other. Programs of 'reconstruction' and 'remaking a city' are preceded by destruction: a destructive force has altered the face of the city, buildings have been destroyed and damaged, their ordered and ordering materiality is eroded, and the city is no longer an image of an idealized symbol of unity and identity. Belying the mythical power of architecture as a material and symbolic force, is also its fragility. Architecture can be monumentally erected and can have a presence and persistence that inspires awe and wonder, but it can also, just as easily be de-erected, demolished, destroyed. It can be de-constructed in a way that the literal sense of the term signals its symbolic frailty. Perceiving the symbolic as intrinsically tied to the physical articulation and presence of the architectural edifice, both reveals and conceals that the symbolic is also tied to fantasy, memory and fiction. Drawings that precede construction are projections of an idealized image of something that does not yet exist, and photographs that remain after a building is demolished are representations of a past realist that is now fictional.

Comparing British and Australian fear of terrorism pre and post the Iraqi war

Public attitudes to terrorism influence government positions in opinion polls and highlight the effectiveness of terrorism as a political strategy. British (N = 47) and Australian (N = 42) participants' fear of terrorism at the onset of. and after, the Iraqi war were measured. Self-efficacy, locus of control, media consumption, belief in a just world and war opinions were also measured. Initially, the British were more fearful of terrorism than Australians. However, British fear declined after the war. It is postulated that fear of terrorism is influenced by war opinions with a pro-war attitude protecting against fear.

1915 in Australia: the reality of total war sinks in

1915 was a critical year for Australians, and not just because of the pride and myth-making associated with Gallipoli. Today we struggle to capture a sense of the profound shock and anxiety the landing at Anzac Cove brought to Australia. But it was this, together with a wider understanding that the war was not going well, that defined 1915 and drew Australians ever deeper into the vortex of total war.