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By R. Jeffery

This ebook brings jointly seven unique essays almost about evil in diplomacy. It considers questions of ethical supplier linked to the perpetration of evil acts by way of contributors and teams within the overseas sphere, and the variety of moral responses the foreign neighborhood has to be had to it within the aftermath of large-scale evils.

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Additional info for Confronting Evil in International Relations: Ethical Responses to Problems of Moral Agency

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Htm (accessed October 27, 2004). 11. 50. David Grumett, “Arendt, Augustine and Evil,” The Heythrop Journal XLI (2000), 156. 51. See Plotinus, Six Enneades, trans. Stephen Mackenna and B. S. edu/jod/texts/plotinus. 52. 5. 53. 9, 461. 54. 12. 55. 12. 56. 39. 57. Hick, Evil and the God of Love, 65. 58. 48. 59. 53. 60. 14. 61. Kelly, The Problem of Evil in the Western Tradition, 54. 62. Mathewes, Evil and the Augustinian Tradition, 78. 63. , 78. 64. Augustine quoted in Mathewes, 78. 65. , 79. 66. , 81.

That the evil he committed was “banal” did not indicate that it was not severe, horrific, or even interesting; rather, Arendt simply sought to describe the individual that she saw before her at the trial. Arendt explained this some years later in “Thinking and Moral Considerations”: “Some years ago, reporting the trial of Eichmann in Jerusalem, I spoke of ‘the banality of evil’ and meant with this no theory or doctrine but something quite factual, the phenomenon of evil deeds, committed on a gigantic scale, which could not be traced to any particularity of wickedness, pathology, or ideological conviction in the doer, whose only personal distinction was a perhaps extraordinary shallowness.

79 Rousseau argued, as many of his predecessors had done, that responsibility for evil could be attributed not to God, but to human agents. ”81 By specifying that “moral evil” is the product of human actions, Rousseau here drew an important distinction between moral and physical evils. Physical evils, conceived as natural disasters and the like, were, in Rousseau’s view, morally neutral on account of the fact that they are not the direct result of human actions. Although Rousseau opened the way for the problem of evil to be considered in purely moral terms, it was with the work of Immanuel Kant that this finally took place.

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