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Tuesday, November 18, 2025

War

From Wikipedia, the free encyclopedia

War is an armed conflict between the armed forces of states, or between governmental forces and armed groups that are organized under a certain command structure and have the capacity to sustain military operations, or between such organized groups.

It is generally characterized by widespread violence, destruction, and mortality, using regular or irregular military forces. Warfare refers to the common activities and characteristics of types of war, or of wars in general.

Total war is warfare that is not restricted to purely legitimate military targets, and can result in massive civilian or other non-combatant suffering and casualties.

Etymology

The English word war derives from the 11th-century Old English words wyrre and werre, from Old French werre (guerre as in modern French), in turn from the Frankish *werra, ultimately deriving from the Proto-Germanic *werzō 'mixture, confusion'. The word is related to the Old Saxon werran, Old High German werran, and the modern German verwirren, meaning 'to confuse, to perplex, to bring into confusion'.

History

Anthropologists disagree about whether warfare was common throughout human prehistory, or whether it was a more recent development, following the invention of agriculture or organised states. It is difficult to determine whether warfare occurred during the Paleolithic due to the sparseness of known remains. Some sources claim that most Middle and Upper Paleolithic societies were possibly fundamentally egalitarian and may have rarely or never engaged in organized violence between groups (i.e. war). Evidence of violent conflict appears to increase during the Mesolithic period, from around 10,000 years ago onwards.

American cultural anthropologist and ethnologist Raymond Case Kelly claimed that before 400,000 years ago humans clashed like groups of chimpanzees; however, later they preferred "positive and peaceful social relations between neighboring groups, such as joint hunting, trading, and courtship". In his book Warless Societies and the Origin of War he explores the origins of modern wars and states that high surplus product encourages conflict, so "raiding often begins in the richest environments".

In War Before Civilization, Lawrence H. Keeley, a professor at the University of Illinois, says approximately 90–95% of known societies throughout history engaged in at least occasional warfare, and many fought constantly. Keeley describes several styles of primitive combat such as small raids, large raids, and massacres. All of these forms of warfare were used by primitive societies, a finding supported by other researchers. Keeley explains that early war raids were not well organized, as the participants did not have any formal training. Scarcity of resources meant defensive works were not a cost-effective way to protect the society against enemy raids. William Rubinstein wrote "Pre-literate societies, even those organized in a relatively advanced way, were renowned for their studied cruelty.'"

Since the rise of the state some 5,000 years ago, military activity has continued over much of the globe. In Europe the oldest known battlefield is thought to date to 1250 BC. The Bronze Age has been described as a key period in the intensification of warfare, with the emergence of dedicated warriors and the development of metal weapons like swords. Two other commonly named periods of increase are the Axial Age and Modern Times. The invention of gunpowder, and its eventual use in warfare, together with the acceleration of technological advances, have fomented major changes to war itself.

The percentages of men killed in war in eight tribal societies, and Europe and the U.S. in the 20th century. (Lawrence H. Keeley, archeologist)

In Coercion, Capital, and European States, AD 990–1992, Charles Tilly, professor of history, sociology, and social science at the University of Michigan and Columbia University, and described as "the founding father of 21st-century sociology," argued that "war made the state, and the state made war", saying that wars have led to creation of states which in their turn perpetuate war. Tilly's theory of state formation is considered dominant in the state formation literature.

American tanks moving in formation during the Gulf War

Since 1945, great power wars, interstate wars, territorial conquests and war declarations have declined in frequency. Wars have been increasingly regulated by international humanitarian law. Battle deaths and casualties have declined, in part due to advances in military medicine and despite advances in weapons. In Western Europe, since the late 18th century, more than 150 conflicts and about 600 battles have taken place, but no battle has taken place since 1945.

However, war in some aspects has not necessarily declined. Civil wars have increased in absolute terms since 1945. A distinctive feature of war since 1945 is that combat has largely been a matter of civil wars and insurgencies. The major exceptions were the Korean War, the Indo-Pakistani War of 1971, the Iran–Iraq War, the Gulf War, the Eritrean–Ethiopian War, and the Russo-Ukrainian War.

Types of warfare

Aims

United States Army soldiers engaged in a firefight with Taliban insurgents during the War in Afghanistan, 2009

Entities contemplating going to war and entities considering whether to end a war may formulate war aims as an evaluation/propaganda tool. War aims may stand as a proxy for national-military resolve.

Definition

Fried defines war aims as "the desired territorial, economic, military or other benefits expected following successful conclusion of a war".

Classification

Tangible/intangible aims:

  • Tangible war aims may involve (for example) the acquisition of territory (as in the German goal of Lebensraum in the first half of the 20th century) or the recognition of economic concessions (as in the Anglo-Dutch Wars).
  • Intangible war aims – like the accumulation of credibility or reputation – may have more tangible expression ("conquest restores prestige, annexation increases power").

Explicit/implicit aims:

  • Explicit war aims may involve published policy decisions.
  • Implicit war aims can take the form of minutes of discussion, memoranda and instructions.

Positive/negative aims:

  • "Positive war aims" cover tangible outcomes.
  • "Negative war aims" forestall or prevent undesired outcomes.

War aims can change in the course of conflict and may eventually morph into "peace conditions" – the minimal conditions under which a state may cease to wage a particular war.

Effects

Global deaths in conflicts since the year 1400.

Conflict zones

When a war takes place, one or more areas within a country or across border becomes a war zone or conflict zone. Daily life is interrupted, travel to or across the area may be difficult and international visitors may be advised to leave the area.

Casualties

Disability-adjusted life year for war per 100,000 inhabitants in 2004
  no data
  less than 100
  100–200
  200–600
  600–1000
  1000–1400
  1400–1800
  1800–2200
  2200–2600
  2600–3000
  3000–8000
  8000–8800
  more than 8800

Estimates for total deaths due to war vary widely. In one estimate, primitive warfare from 50,000 to 3000 BCE has been thought to have claimed 400 million±133,000 victims based on the assumption that it accounted for the 15.1% of all deaths. Ian Morris estimated that the rate could be as high as 20%. Other scholars find the prehistoric percentage much lower, around 2%, similar to the Neanderthals and ancestors of apes and primates.

For the period 3000 BCE until 1991, estimates range from 151 million to several billion. The lowest estimate for history of 151 million was calculated by William Eckhardt. He explained his method as summing the recorded casualties and multiplying their average by the number of recorded battles or wars. This method excludes indirect deaths for premodern wars and all deaths for unrecorded wars. Few premodern wars were recorded beyond Eurasia and only 18 wars were recorded for period 3000 - 1500 BC worldwide. Later researchers shifted from Eckhardt's approach to general estimations of the percentage of population killed by wars. Azar Gat and Ian Morris both give the lowest estimate of 1% for history including all the 20th century, or about 1 billion. The highest estimates of both scholars exceed the famous "hoax" of 3,640,000,000 people killed in wars which circulated decades in scholarly literature in various countries. Gat gives 5%, or about 5 billion. Morris gives for the 20th century 2%, for 1400-1900 3% in Europe and "slightly higher" elsewhere, 5% for the ancient empires in 500 BC - AD 200, 10% for the rest of history and 20% for prehistory. His total for history is thus about 9 billion.

Largest wars by death toll

The deadliest war in history, in terms of the cumulative number of deaths since its start, is World War II, from 1939 to 1945, with 70–85 million deaths, followed by the Mongol conquests at up to 60 million. As concerns a belligerent's losses in proportion to its prewar population, the most destructive war in modern history may have been the Paraguayan War (see Paraguayan War casualties). War resulted in 31,000 deaths in 2013, down from 72,000 deaths in 1990.

War usually results in significant deterioration of infrastructure and the ecosystem, a decrease in social spending, famine, large-scale emigration from the war zone, and often the mistreatment of prisoners of war or civilians. For instance, of the nine million people who were on the territory of the Byelorussian SSR in 1941, some 1.6 million were killed by the Germans in actions away from battlefields, including about 700,000 prisoners of war, 500,000 Jews, and 320,000 people counted as partisans (the vast majority of whom were unarmed civilians). Another byproduct of some wars is the prevalence of propaganda by some or all parties in the conflict, and increased revenues by weapons manufacturers.

Three of the ten most costly wars, in terms of loss of life, have been waged in the last century. These are the two World Wars, followed by the Second Sino-Japanese War (which is sometimes considered part of World War II, or as overlapping). Most of the others involved China or neighboring peoples. The death toll of World War II, being over 60 million, surpasses all other war-death-tolls.

Deaths
(millions)
Date War
70–85
1939–1945 World War II (see World War II casualties)
60
13th century Mongol Conquests (see Mongol invasions and Tatar invasions)
40
1850–1864 Taiping Rebellion (see Dungan Revolt)
36
755–763 An Lushan Rebellion (death toll uncertain)
25
1616–1662 Qing dynasty conquest of Ming dynasty
15–22
1914–1918 World War I (see World War I casualties)
20
1937–1945 Second Sino-Japanese War
20
1370–1405 Conquests of Tamerlane
20.77
1862–1877 Dungan Revolt
5–9
1917–1922 Russian Civil War and Foreign Intervention

On military personnel

Military personnel subject to combat in war often suffer mental and physical injuries, including depression, posttraumatic stress disorder, disease, injury, and death.

In every war in which American soldiers have fought in, the chances of becoming a psychiatric casualty – of being debilitated for some period of time as a consequence of the stresses of military life – were greater than the chances of being killed by enemy fire.

— No More Heroes, Richard Gabriel

Swank and Marchand's World War II study found that after sixty days of continuous combat, 98% of all surviving military personnel will become psychiatric casualties. Psychiatric casualties manifest themselves in fatigue cases, confusional states, conversion hysteria, anxiety, obsessional and compulsive states, and character disorders.

One-tenth of mobilised American men were hospitalised for mental disturbances between 1942 and 1945, and after thirty-five days of uninterrupted combat, 98% of them manifested psychiatric disturbances in varying degrees.

— 14–18: Understanding the Great War, Stéphane Audoin-Rouzeau, Annette Becker

Additionally, it has been estimated anywhere from 18% to 54% of Vietnam war veterans suffered from posttraumatic stress disorder.

Based on 1860 census figures, 8% of all white American males aged 13 to 43 died in the American Civil War, including about 6% in the North and approximately 18% in the South. The war remains the deadliest conflict in American history, resulting in the deaths of 620,000 military personnel. United States military casualties of war since 1775 have totaled over two million. Of the 60 million European military personnel who were mobilized in World War I, 8 million were killed, 7 million were permanently disabled, and 15 million were seriously injured.

The remains of dead Crow Indians killed and scalped by Sioux c. 1874

During Napoleon's retreat from Moscow, more French military personnel died of typhus than were killed by the Russians. Of the 450,000 soldiers who crossed the Neman on 25 June 1812, less than 40,000 returned. More military personnel were killed from 1500 to 1914 by typhus than from military action. In addition, if it were not for modern medical advances there would be thousands more dead from disease and infection. For instance, during the Seven Years' War, the Royal Navy reported it conscripted 184,899 sailors, of whom 133,708 (72%) died of disease or were 'missing'. It is estimated that between 1985 and 1994, 378,000 people per year died due to war.

On civilians

Les Grandes Misères de la guerre depict the destruction unleashed on civilians during the Thirty Years' War.

Most wars have resulted in significant loss of life, along with destruction of infrastructure and resources (which may lead to famine, disease, and death in the civilian population). During the Thirty Years' War in Europe, the population of the Holy Roman Empire was reduced by 15 to 40 percent. Civilians in war zones may also be subject to war atrocities such as genocide, while survivors may suffer the psychological aftereffects of witnessing the destruction of war. War also results in lower quality of life and worse health outcomes. A medium-sized conflict with about 2,500 battle deaths reduces civilian life expectancy by one year and increases infant mortality by 10% and malnutrition by 3.3%. Additionally, about 1.8% of the population loses access to drinking water.

Most estimates of World War II casualties indicate around 60 million people died, 40 million of whom were civilians. Deaths in the Soviet Union were around 27 million. Since a high proportion of those killed were young men who had not yet fathered any children, population growth in the postwar Soviet Union was much lower than it otherwise would have been.

Economic

Once a war has ended, losing nations are sometimes required to pay war reparations to the victorious nations. In certain cases, land is ceded to the victorious nations. For example, the territory of Alsace-Lorraine has been traded between France and Germany on three different occasions.

Typically, war becomes intertwined with the economy and many wars are partially or entirely based on economic reasons. The common view among economic historians is that the Great Depression ended with the advent of World War II. Many economists believe that government spending on the war caused or at least accelerated recovery from the Great Depression, though some consider that it did not play a very large role in the recovery, though it did help in reducing unemployment. In most cases, such as the wars of Louis XIV, the Franco-Prussian War, and World War I, warfare primarily results in damage to the economy of the countries involved. For example, Russia's involvement in World War I took such a toll on the Russian economy that it almost collapsed and greatly contributed to the start of the Russian Revolution of 1917.

World War II

Ruins of Warsaw's Napoleon Square in the aftermath of World War II

World War II was the most financially costly conflict in history; its belligerents cumulatively spent about a trillion U.S. dollars on the war effort (as adjusted to 1940 prices). The Great Depression of the 1930s ended as nations increased their production of war materials.

By the end of the war, 70% of European industrial infrastructure was destroyed. Property damage in the Soviet Union inflicted by the Axis invasion was estimated at a value of 679 billion rubles. The combined damage consisted of complete or partial destruction of 1,710 cities and towns, 70,000 villages/hamlets, 2,508 church buildings, 31,850 industrial establishments, 40,000 mi (64,374 km) of railroad, 4100 railroad stations, 40,000 hospitals, 84,000 schools, and 43,000 public libraries.

Theories of motivation

There are many theories about the motivations for war, but no consensus about which are most common. Military theorist Carl von Clausewitz said, "Every age has its own kind of war, its own limiting conditions, and its own peculiar preconceptions."

Psychoanalytic

Dutch psychoanalyst Joost Meerloo held that, "War is often...a mass discharge of accumulated internal rage (where)...the inner fears of mankind are discharged in mass destruction." Other psychoanalysts such as E.F.M. Durban and John Bowlby have argued human beings are inherently violent. This aggressiveness is fueled by displacement and projection where a person transfers his or her grievances into bias and hatred against other races, religions, nations or ideologies. By this theory, the nation state preserves order in the local society while creating an outlet for aggression through warfare.

The Italian psychoanalyst Franco Fornari, a follower of Melanie Klein, thought war was the paranoid or projective "elaboration" of mourning. Fornari thought war and violence develop out of our "love need": our wish to preserve and defend the sacred object to which we are attached, namely our early mother and our fusion with her. For the adult, nations are the sacred objects that generate warfare. Fornari focused upon sacrifice as the essence of war: the astonishing willingness of human beings to die for their country, to give over their bodies to their nation.

Despite Fornari's theory that man's altruistic desire for self-sacrifice for a noble cause is a contributing factor towards war, few wars have originated from a desire for war among the general populace. Far more often the general population has been reluctantly drawn into war by its rulers. One psychological theory that looks at the leaders is advanced by Maurice Walsh. He argues the general populace is more neutral towards war and wars occur when leaders with a psychologically abnormal disregard for human life are placed into power. War is caused by leaders who seek war such as Napoleon and Hitler. Such leaders most often come to power in times of crisis when the populace opts for a decisive leader, who then leads the nation to war.

Naturally, the common people don't want war; neither in Russia nor in England nor in America, nor for that matter in Germany. That is understood. But, after all, it is the leaders of the country who determine the policy and it is always a simple matter to drag the people along, whether it is a democracy or a fascist dictatorship or a Parliament or a Communist dictatorship. ... the people can always be brought to the bidding of the leaders. That is easy. All you have to do is tell them they are being attacked and denounce the pacifists for lack of patriotism and exposing the country to danger. It works the same way in any country.

— Hermann Göring at the Nuremberg trials, 18 April 1946

Evolutionary

Several theories concern the evolutionary origins of warfare. There are two main schools: One sees organized warfare as emerging in or after the Mesolithic as a result of complex social organization and greater population density and competition over resources; the other sees human warfare as a more ancient practice derived from common animal tendencies, such as territoriality and sexual competition.

The latter school argues that since warlike behavior patterns are found in many primate species such as chimpanzees, as well as in many ant species, group conflict may be a general feature of animal social behavior. Some proponents of the idea argue that war, while innate, has been intensified greatly by developments of technology and social organization such as weaponry and states.

Psychologist and linguist Steven Pinker argued that war-related behaviors may have been naturally selected in the ancestral environment due to the benefits of victory. He also argued that in order to have credible deterrence against other groups (as well as on an individual level), it was important to have a reputation for retaliation, causing humans to develop instincts for revenge as well as for protecting a group's (or an individual's) reputation ("honor").

Increasing population and constant warfare among the Maya city-states over resources may have contributed to the eventual collapse of the Maya civilization by 900 CE.

Crofoot and Wrangham have argued that warfare, if defined as group interactions in which "coalitions attempt to aggressively dominate or kill members of other groups", is a characteristic of most human societies. Those in which it has been lacking "tend to be societies that were politically dominated by their neighbors".

Ashley Montagu strongly denied universalistic instinctual arguments, arguing that social factors and childhood socialization are important in determining the nature and presence of warfare. Thus, he argues, warfare is not a universal human occurrence and appears to have been a historical invention, associated with certain types of human societies. Montagu's argument is supported by ethnographic research conducted in societies where the concept of aggression seems to be entirely absent, e.g. the Chewong and Semai of the Malay peninsula. Bobbi S. Low has observed correlation between warfare and education, noting societies where warfare is commonplace encourage their children to be more aggressive.

Economic

Kuwaiti oil wells on fire during the Gulf War, 1 March 1991

War can be seen as a growth of economic competition in a competitive international system. In this view wars begin as a pursuit of markets for natural resources and for wealth. War has also been linked to economic development by economic historians and development economists studying state-building and fiscal capacity. While this theory has been applied to many conflicts, such counter arguments become less valid as the increasing mobility of capital and information level the distributions of wealth worldwide, or when considering that it is relative, not absolute, wealth differences that may fuel wars. There are those on the extreme right of the political spectrum who provide support, fascists in particular, by asserting a natural right of a strong nation to whatever the weak cannot hold by force.

Marxist

The Marxist theory of war is quasi-economic in that it states all modern wars are caused by competition for resources and markets between great (imperialist) powers, claiming these wars are a natural result of capitalism. Marxist economists Karl Kautsky, Rosa Luxemburg, Rudolf Hilferding and Vladimir Lenin theorized that imperialism was the result of capitalist countries needing new markets. Expansion of the means of production is only possible if there is a corresponding growth in consumer demand. Since the workers in a capitalist economy would be unable to fill the demand, producers must expand into non-capitalist markets to find consumers for their goods, hence driving imperialism.

Demographic

Demographic theories can be grouped into two classes, Malthusian and youth bulge theories:

Malthusian

Malthusian theories see expanding population and scarce resources as a source of violent conflict. Pope Urban II in 1095, on the eve of the First Crusade, advocating Crusade as a solution to European overpopulation, said:

For this land which you now inhabit, shut in on all sides by the sea and the mountain peaks, is too narrow for your large population; it scarcely furnishes food enough for its cultivators. Hence it is that you murder and devour one another, that you wage wars, and that many among you perish in civil strife. Let hatred, therefore, depart from among you; let your quarrels end. Enter upon the road to the Holy Sepulchre; wrest that land from a wicked race, and subject it to yourselves.

This is one of the earliest expressions of what has come to be called the Malthusian theory of war, in which wars are caused by expanding populations and limited resources. Thomas Malthus (1766–1834) wrote that populations always increase until they are limited by war, disease, or famine. The violent herder–farmer conflicts in Nigeria, Mali, Sudan and other countries in the Sahel region have been exacerbated by land degradation and population growth.

Youth bulge

Median age by country. War reduces life expectancy. A youth bulge is evident for Africa, and to a lesser extent in some countries in West Asia, South Asia, Southeast Asia and Central America.

According to Heinsohn, who proposed youth bulge theory in its most generalized form, a youth bulge occurs when 30 to 40 percent of the males of a nation belong to the "fighting age" cohorts from 15 to 29 years of age. It will follow periods with total fertility rates as high as 4–8 children per woman with a 15–29-year delay. Heinsohn saw both past "Christianist" European colonialism and imperialism, as well as today's Islamist civil unrest and terrorism as results of high birth rates producing youth bulges.

Among prominent historical events that have been attributed to youth bulges are the role played by the historically large youth cohorts in the rebellion and revolution waves of early modern Europe, including the French Revolution of 1789, and the effect of economic depression upon the largest German youth cohorts ever in explaining the rise of Nazism in Germany in the 1930s. The 1994 Rwandan genocide has also been analyzed as following a massive youth bulge. Youth bulge theory has been subjected to statistical analysis by the World Bank, Population Action International, and the Berlin Institute for Population and Development. Youth bulge theories have been criticized as leading to racial, gender and age discrimination.

Cultural

Geoffrey Parker argues that what distinguishes the "Western way of war" based in Western Europe chiefly allows historians to explain its extraordinary success in conquering most of the world after 1500:

The Western way of war rests upon five principal foundations: technology, discipline, a highly aggressive military tradition, a remarkable capacity to innovate and to respond rapidly to the innovation of others and – from about 1500 onward – a unique system of war finance. The combination of all five provided a formula for military success....The outcome of wars has been determined less by technology, then by better war plans, the achievement of surprise, greater economic strength, and above all superior discipline.

Parker argues that Western armies were stronger because they emphasized discipline, that is, "the ability of a formation to stand fast in the face of the enemy, where they're attacking or being attacked, without giving way to the natural impulse of fear and panic." Discipline came from drills and marching in formation, target practice, and creating small "artificial kinship groups: such as the company and the platoon, to enhance psychological cohesion and combat efficiency.

Rationalist

Rationalism is an international relations theory or framework. Rationalism (and Neorealism (international relations)) operate under the assumption that states or international actors are rational, seek the best possible outcomes for themselves, and desire to avoid the costs of war. Under one game theory approach, rationalist theories posit all actors can bargain, would be better off if war did not occur, and likewise seek to understand why war nonetheless reoccurs. Under another rationalist game theory without bargaining, the peace war game, optimal strategies can still be found that depend upon number of iterations played. In "Rationalist Explanations for War", James Fearon examined three rationalist explanations for why some countries engage in war:

"Issue indivisibility" occurs when the two parties cannot avoid war by bargaining, because the thing over which they are fighting cannot be shared between them, but only owned entirely by one side or the other. "Information asymmetry with incentives to misrepresent" occurs when two countries have secrets about their individual capabilities, and do not agree on either: who would win a war between them, or the magnitude of state's victory or loss. For instance, Geoffrey Blainey argues that war is a result of miscalculation of strength. He cites historical examples of war and demonstrates, "war is usually the outcome of a diplomatic crisis which cannot be solved because both sides have conflicting estimates of their bargaining power." Thirdly, bargaining may fail due to the states' inability to make credible commitments.

Within the rationalist tradition, some theorists have suggested that individuals engaged in war suffer a normal level of cognitive bias, but are still "as rational as you and me". According to philosopher Iain King, "Most instigators of conflict overrate their chances of success, while most participants underrate their chances of injury...." King asserts that "Most catastrophic military decisions are rooted in groupthink" which is faulty, but still rational. The rationalist theory focused around bargaining, which is currently under debate. The Iraq War proved to be an anomaly that undercuts the validity of applying rationalist theory to some wars.

Political science

The statistical analysis of war was pioneered by Lewis Fry Richardson following World War I. More recent databases of wars and armed conflict have been assembled by the Correlates of War Project, Peter Brecke and the Uppsala Conflict Data Program. The following subsections consider causes of war from system, societal, and individual levels of analysis. This kind of division was first proposed by Kenneth Waltz in Man, the State, and War and has been often used by political scientists since then.

System-level

There are several different international relations theory schools. Supporters of realism in international relations argue that the motivation of states is the quest for security, and conflicts can arise from the inability to distinguish defense from offense, which is called the security dilemma.

Within the realist school as represented by scholars such as Henry Kissinger and Hans Morgenthau, and the neorealist school represented by scholars such as Kenneth Waltz and John Mearsheimer, two main sub-theories are:

  1. Balance of power theory: States have the goal of preventing a single state from becoming a hegemon, and war is the result of the would-be hegemon's persistent attempts at power acquisition. In this view, an international system with more equal distribution of power is more stable, and "movements toward unipolarity are destabilizing." However, evidence has shown power polarity is not actually a major factor in the occurrence of wars.
  2. Power transition theory: Hegemons impose stabilizing conditions on the world order, but they eventually decline, and war occurs when a declining hegemon is challenged by another rising power or aims to pre-emptively suppress them. On this view, unlike for balance-of-power theory, wars become more probable when power is more equally distributed. This "power preponderance" hypothesis has empirical support.

The two theories are not mutually exclusive and may be used to explain disparate events according to the circumstance. Liberalism as it relates to international relations emphasizes factors such as trade, and its role in disincentivizing conflict which will damage economic relations. Critics respond that military force may sometimes be at least as effective as trade at achieving economic benefits, especially historically if not as much today. Furthermore, trade relations which result in a high level of dependency may escalate tensions and lead to conflict. Empirical data on the relationship of trade to peace are mixed, and moreover, some evidence suggests countries at war do not necessarily trade less with each other.

Societal-level

  • Diversionary theory, also known as the "scapegoat hypothesis", suggests the politically powerful may use war to as a diversion or to rally domestic popular support. This is supported by literature showing out-group hostility enhances in-group bonding, and a significant domestic "rally effect" has been demonstrated when conflicts begin. However, studies examining the increased use of force as a function of need for internal political support are more mixed. U.S. war-time presidential popularity surveys taken during the presidencies of several recent U.S. leaders have supported diversionary theory.

Individual-level

These theories suggest differences in people's personalities, decision-making, emotions, belief systems, and biases are important in determining whether conflicts get out of hand. For instance, it has been proposed that conflict is modulated by bounded rationality and various cognitive biases, such as prospect theory.

Ethics

The Apotheosis of War (1871) by Vasily Vereshchagin

The morality of war has been the subject of debate for thousands of years.

The two principal aspects of ethics in war, according to the just war theory, are jus ad bellum and jus in bello.

Jus ad bellum (right to war), dictates which unfriendly acts and circumstances justify a proper authority in declaring war on another nation. There are six main criteria for the declaration of a just war: first, any just war must be declared by a lawful authority; second, it must be a just and righteous cause, with sufficient gravity to merit large-scale violence; third, the just belligerent must have rightful intentions – namely, that they seek to advance good and curtail evil; fourth, a just belligerent must have a reasonable chance of success; fifth, the war must be a last resort; and sixth, the ends being sought must be proportional to means being used.

In besieged Leningrad. "Hitler ordered that Moscow and Leningrad were to be razed to the ground; their inhabitants were to be annihilated or driven out by starvation. These intentions were part of the 'General Plan East'." – The Oxford Companion to World War II.

Jus in bello (right in war), is the set of ethical rules when conducting war. The two main principles are proportionality and discrimination. Proportionality regards how much force is necessary and morally appropriate to the ends being sought and the injustice suffered. The principle of discrimination determines who are the legitimate targets in a war, and specifically makes a separation between combatants, who it is permissible to kill, and non-combatants, who it is not. Failure to follow these rules can result in the loss of legitimacy for the just-war-belligerent.

The just war theory was foundational in the creation of the United Nations and in international law's regulations on legitimate war.

Lewis Coser, an American conflict theorist and sociologist, argued that conflict provides a function and a process whereby a succession of new equilibriums are created. Thus, the struggle of opposing forces, rather than being disruptive, may be a means of balancing and maintaining a social structure or society.

Limiting and stopping

Anti-war rally in Washington, D.C., 15 March 2003

Religious groups have long formally opposed or sought to limit war as in the Second Vatican Council document Gaudiem et Spes: "Any act of war aimed indiscriminately at the destruction of entire cities of extensive areas along with their population is a crime against God and man himself. It merits unequivocal and unhesitating condemnation."

Anti-war movements have existed for every major war in the 20th century, including, most prominently, World War I, World War II, and the Vietnam War. In the 21st century, worldwide anti-war movements occurred in response to the United States invasion of Afghanistan and Iraq. Protests opposing the War in Afghanistan occurred in Europe, Asia, and the United States.

Pauses

During a war, the parties may agree to pauses. A ceasefire is a stoppage of a war in which each side agrees with the other to suspend aggressive actions (often due to mediation by a third party). Ceasefires may be declared as part of a formal treaty but also as part of an informal understanding between opposing forces. A ceasefire can be temporary with an intended end date or may be intended to last indefinitely. A ceasefire is distinct from an armistice in that the armistice is a formal end to a war whereas a ceasefire may be a temporary stoppage.

The immediate goal of a ceasefire is to stop violence but the underlying purposes of ceasefires vary. Ceasefires may be intended to meet short-term limited needs (such as providing humanitarian aid), manage a conflict to make it less devastating, or advance efforts to peacefully resolve a dispute. An actor may not always intend for a ceasefire to advance the peaceful resolution of a conflict but instead give the actor an upper hand in the conflict (for example, by re-arming and repositioning forces or attacking an unsuspecting adversary), which creates bargaining problems that may make ceasefires less likely to be implemented and less likely to be durable if implemented.

The durability of ceasefire agreements is affected by several factors, such as demilitarized zones, withdrawal of troops and third-party guarantees and monitoring (e.g. peacekeeping). Ceasefire agreements are more likely to be durable when they reduce incentives to attack, reduce uncertainty about the adversary's intentions, and when mechanisms are put in place to prevent accidents from spiraling into conflict.

New religious movements and cults in popular culture

New religious movements and cults have appeared as themes or subjects in literature and popular culture. Beginning in the 1700s authors in the English-speaking world began introducing members of cults as antagonists. Satanists, Yakuzas, Triads, Thuggees, and sects of the Latter Day Saint movement were popular choices. In the twentieth century concern for the rights and feelings of religious minorities led authors to invent fictional cults for their villains to belong to.[1]New religious movements and cults then began to appear in more modern culture in the 1950s and 1960s and became more prominent in the 1970s and 1980s into the 2000s. In the twenty-first century came the new display NRMs and cults in popular culture by being displayed in the entertainment industry such as through movies, TV shows, documentaries, and even recent novels.

A new religious movement (NRM) is a religious community or ethical, spiritual, or philosophical group of modern origins, which has a peripheral place within its nation's dominant religious culture. NRMs may be novel in origin or they may be part of a wider religion, in which case they will be distinct from pre-existing denominations. Scholars continue to try to reach definitions and define boundaries. Around the world, it has been estimated that the amount of NRMs fall in the tens of thousands worldwide. Most NRMs will tend to only have a few members while some of them have thousands of members, and a few of them have more than a million members.

The word cult in current usage is a term often used to describe a new religious movement (NRM) or any group whose beliefs, practices, or organizational structures are viewed as abnormal, eccentric, or bizarre by the larger society. The term cult has been most commonly used as a pejorative term for a religious group that falls outside the mainstream and, by implication, engages in questionable activities. Many new religions are controversially labeled as cults. Cults are often depicted as organizations that exert control over their members, sometimes through manipulation (psychology), coercion, or psychological abuse.

At the same time, the label "cult" has been used in popular culture and media as a sensationalized term, contributing to stigmatization and fear of these groups, sometimes based more on social prejudice than factual analysis. Thus, it remains a highly charged term, with the potential for misapplication and overgeneralization, often leading to unfairly dismissing groups with unfamiliar or unconventional belief systems.

Literature

Early twentieth century

In Dashiell Hammett's The Dain Curse (1929), much of the mystery puzzle revolves around the Temple of the Holy Grail, a fictitious California circle that Hammett's characters repeatedly describe as a "cult". Hammett depicts it as starting as a scam, although the putative leader begins to believe in his own fraudulent claims.

A.E.W. Mason, in The Prisoner in the Opal (1928), one of his Inspector Hanaud mysteries, describes the unmasking of a Satanist cult.

Aldous Huxley wrote the dystopian novel, Brave New World (1932) which is set in a future society where traditional religion has been replaced by a secular, state-enforced belief system. The novel critiques the loss of spiritual depth in favor of mass consumerism and artificial happiness. While not a traditional cult, the state-sponsored religious-like movement, "Community, Identity, Stability", functions like a cult in that it enforces absolute conformity through ritualistic behaviors and psychological conditioning.

American writer H. P. Lovecraft had a hand in cosmic horror through the 1920s-1930s. Lovecraft’s cosmic horror often involved secretive cults worshipping ancient gods or supernatural entities, a reflection of fears surrounding the marginalization of traditional religious systems and the rise of unconventional beliefs. In Lovecraft’s "The Call of Cthulhu" (1928), a cult is central to the narrative, worshipping the Cthulhu entity, a monstrous being said to control and manipulate those who follow it. The cults in Lovecraft’s works, such as the Cult of Cthulhu, are often depicted as depraved, secretive, and capable of dangerous power, serving as metaphors for humanity’s insignificant place in the universe and the dangers of unknown forces.

Mid and late twentieth century

Science-fiction writer Robert A. Heinlein wrote two novels that deal with fictional cult-like groups. A leading figure in his early "Future History" series (see "If This Goes On—", a short novel published in Revolt in 2100), Nehemiah Scudder, a religious "prophet", becomes dictator of the United States. By his own admission in an afterword, Heinlein poured into this book his distrust of all forms of religious fundamentalism, the Ku Klux Klan, the Communist Party and other movements that he regarded as authoritarian. Heinlein also stated in the afterword that he had worked out the plot of other books about Scudder, but had decided not to write them — in part because he found Scudder so unpleasant. Heinlein's novel Stranger in a Strange Land features two cults: the "Dionysian Church of the New Revelation, Fosterite", and the protagonist Valentine Michael Smith's own "Church of All Worlds". Heinlein treats of the motives and methods of religious leaders in some detail.

In That Hideous Strength, C. S. Lewis describes the National Institute for Co-ordinated Experiments, or "NICE", a quasi-governmental front concealing a kind of doomsday cult that worships a disembodied head kept alive by scientific means. Lewis' novel is notable for its elaboration of his 1944 address "The Inner Ring." The latter work criticizes the lust to "belong" to a powerful clique — a common human failing that Lewis believed was the basis for people being seduced into power-hungry and spiritually twisted movements.

In William Campbell Gault's Sweet Wild Wench, L.A. private eye Joe Puma investigates the "Children of Proton", a fictional cult that has attracted the support of the daughter of a wealthy businessman.

Gore Vidal's Messiah depicts the rise of Cavism, a nontheistic new religion of radical death acceptance, from its origins as a fringe cult to its ultimate takeover of the established world order. Vidal's Kalki, a science-fiction novel, recounts how a small but scientifically adept cult kills off the entire human race by means of germ warfare.

In the 1977 short story "Children of the Corn" by Stephen King and the film franchise based on it, the town of Gatlin in Nebraska ends up under the control of a cult of children who worship an evil entity called "He Who Walks Behind the Rows" living in the cornfields.

Twenty-first century

The twenty-first century saw continuation of signs of NRM's and cults in popular culture. Over the next several decades, the twenty-first century saw more novels revolving around this topic, although with the advancement of technology, it began to see more through the internet via, shows, documentaries, and movies.

Popular French author Michel Houellebecq's 2005 science-fiction novel, The Possibility of an Island, describes a cloning group that resembles the Raëlians.

Robert Muchamore has written a book for teenagers, Divine Madness, about a religious cult that has a vast number of members: the main characters of the book must infiltrate to discover a sinister plot.

The novel Godless centers around a teenager who forms a religious cult that worships his hometown's water tower.

The Hulu series The Path revolves around a fictional NRM, the Meyerist Movement, and explores the lives of members as they struggle with faith, power, and manipulation. The show blends elements of psychological drama and thriller, illustrating how cults can control individuals and shape their worldview. The Meyerist Movement is not based on any real-world religion but seems to borrow elements from various real cults and NRMs, such as Scientology and the Hare Krishna movement.

In 2018, the documentary series called Wild Wild Country came to Netflix. The series chronicles showed the rise and fall of the Rajneeshpuram community in Oregon, led by Bhagwan Shree Rajneesh (later known as Osho). The series provides a detailed and balanced exploration of the community’s complex dynamic, highlighting both the allure of the Rajneesh’s teachings and the destructive behaviors of his followers.

The Vow, another documentary series on HBO, examines the NXIVM cult, led by Keith Raniere. NXIVM presented itself as a self-help organization but was later exposed as a sex-trafficking and exploitation ring. The show delves into how charismatic leadership, manipulation, and exploitation can be disguised as self-improvement programs, capturing the psychological and emotional traps set by cult leaders.

In 2019, a horror film called Midsommar directed by Ari Aster was released. It presents a Swedish pagan cult that lures a group of Americans to participate in an idyllic yet disturbing midsummer festival. As the group becomes entangled in the cult's rituals, the film critiques the dangers of groupthink, blind obedience, and the allure of belonging.

The Master, directed by Paul Thomas Anderson, follows the rise of a charismatic leader, Lancaster Dodd (a character loosely inspired by Scientology founder L. Ron Hubbard). The film examines the psychological effects of blind devotion to a powerful figure and the way cults use psychological techniques to entrench their followers.

Karyn Kusama directed The Invitation, a psychological thriller centered around a dinner party where the guests slowly realize that the hosts have become involved in a mysterious cult. The film explores themes of grief, manipulation, and the subtle ways in which cults can prey on individuals' vulnerabilities, offering a commentary on the dangers of ideological extremism and the ease with which people can be manipulated into harmful beliefs.

The Girls is a novel that draws inspiration from the Manson Family cult, specifically the events surrounding the infamous murders committed by Charles Manson’s followers in the 1960s. While the story is fictional, it explores how vulnerable young women can be seduced into dangerous cults, manipulated by a charismatic leader, and subjected to a groupthink mentality. The novel critiques the social dynamics within cults and how they prey on the emotional needs of their members.

The Religion is a novel published by Tim Willocks in 2006. While not entirely set in the 21st century, Willocks' novel takes place in the historical context of the Crusades and reflects how cult-like movements and religious extremism have always been part of human history. It critiques the way religious fervor can justify violence and manipulation.

Going Clear: Scientology and the Prison of Belief is a HBO documentary, based on Lawrence Wright’s book Going Clear, critiquing the Church of Scientology and its leader, David Miscavige. It sheds light on the organization’s psychological manipulation, aggressive tactics against critics, and its ability to retain control over followers. It uses interviews with former members to expose the inner workings of Scientology and has helped reignite public scrutiny of the church.

The documentary Holy Hell follows the experiences of former members of the Buddha Field, a Los Angeles-based cult led by a man named Michel, who presented himself as a spiritual guru. The film offers a firsthand look at the emotional and psychological toll cults can have on individuals, including the exploitation and manipulation of vulnerable members

Aleister Crowley, founder of the English-speaking branch of Ordo Templi Orientis and of a short-lived commune (the "Abbey of Thelema") in Sicily, wrote poetry (anthologized in 1917 in The Oxford Book of English Mystical Verse) and novels (Diary of a Drug Fiend (1922) and Moonchild (1929)). Crowley died in 1947. His autobiography, The Confessions of Aleister Crowley, republished in 1969, attracted much attention. The Encyclopedia of Fantasy describes Crowley's fiction and his manuals on the occult as examples of "lifestyle fantasy".

The travel writer, poet and painter Nicholas Roerich, the founder of Agni Yoga, expressed his spiritual beliefs through his depiction of the stark mountains of Central Asia. His classic travel books include Heart of Asia: Memoirs from the Himalayas (1929) and Shambhala: In Search of the New Era (1930).

L. Ron Hubbard, the founder of Scientology, worked as a contributing author in the Golden Age of Science Fiction (1930s to 1950s) and in the horror and fantasy genres. In a bibliographical study of his works, Marco Frenschkowski agrees with Stephen King in regarding Fear (1940) as one of the major horror tales of the 20th century, and praises "its imaginative use of the prosaic and its demythologizing of traditional weird fiction themes". Other works which Frenschkowski cites as notable include Typewriter in the Sky (1940), To the Stars (1950), the best-selling Battlefield Earth (1982), and the ten-volume Mission Earth (1985–1987). Frenschkowski concludes that although Hubbard's fiction has received excessive praise from his followers, science-fiction critics leery of Scientology have underrated it. John Clute and Peter Nichols, however, manage to praise much of Hubbard's oeuvre while also raising questions about the thematic link to Scientology. Hubbard's "canny utilization of superman protagonists" in his early work, they argue, came to "tantalize" science-fiction writers and fans "with visions of transcendental power" and may explain why so many early followers of Hubbard's movement came from the science fiction community.

G.I. Gurdjieff, the Greek-Armenian mystic and spiritual teacher who introduced and taught the Fourth Way, authored three literary works that comprise his All and Everything trilogy. The best known, Meetings with Remarkable Men, a memoir of Gurdjieff's youthful search for spiritual truth, has become a minor classic. Peter Brook made it into a film (1979). The trilogy also includes Beelzebub's Tales to His Grandson, a curious melange of philosophy, humor and science fiction that some regard as a masterpiece. P.L. Travers, author of the Mary Poppins series and a disciple of Gurdjieff, described Beelzebub as "soaring off into space, like a great, lumbering flying cathedral". Martin Seymour-Smith included Beelzebub in his 100 Most Influential Books Ever Written, characterising it as "...the most convincing fusion of Eastern and Western thought that has yet been seen." Gurdjieff's final volume, Life is Real Only Then, When 'I Am', consists of an incomplete text published posthumously.

Eli Siegel, the founder of Aesthetic Realism, wrote highly regarded poetry. William Carlos Williams described his "Hot Afternoons Have Been in Montana" (1925) as his "major poem", and wrote that Siegel "belongs in the first ranks of our living artists". Other critics and poets who praised Siegel's work included Selden Rodman and Kenneth Rexroth; the latter wrote that "it's about time Eli Siegel was moved up into the ranks of our acknowledged Leading Poets."

Important non-fiction writers among founders of movements

Helena Blavatsky, the Russian adventuress who founded Theosophy, wrote Isis Unveiled (1887) and The Secret Doctrine (1888), and had an immense cultural and intellectual influence in the late 19th and early 20th centuries, helping to stimulate the Indian nationalist movement, parapsychology, the fantasy literary genre, and the New Age movement. The Encyclopedia of Fantasy describes her two major books as "enormous, entrancing honeypots of myth, fairytale, speculation, fabrication and tomfoolery".

Rudolf Steiner (1861–1925), the founder of Anthroposophy, wrote across a variety of fields, with his collected works totaling approximately 350 volumes. Steiner's influence extended to notable figures such as the novelist Hermann Hesse and the philosopher Owen Barfield, both of whom were inspired by his teachings. Through his writings and lectures, Steiner played a pivotal role in the development of several important movements and practices, including the cooperative movement, alternative medicine, organic farming, the Waldorf schools, and "eurythmy.

Cult

From Wikipedia, the free encyclopedia
https://en.wikipedia.org/wiki/Cult

Cults are social groups which have unusual, and often extreme, religious, spiritual, or philosophical beliefs and rituals. Extreme devotion to a particular person, object, or goal is another characteristic often ascribed to cults. The term has different, divergent and often pejorative, definitions both in popular culture and academia and has been an ongoing source of contention among scholars across several fields of study.

Beginning in the 1930s, new religious movements became an object of sociological study within the context of the study of religious behavior. Since the 1940s, the Christian countercult movement has opposed some sects and new religious movements, labeling them cults because of their unorthodox beliefs. Since the 1970s, the secular anti-cult movement has opposed certain groups, which they call cults, accusing them of practicing brainwashing.

Groups labelled cults are found around the world and range in size from small localized groups to some international organizations with up to millions of members.

Definition and usage

The word cult is derived from the Latin term cultus, which means 'worship'. In modern English the term cult is generally a pejorative, carrying derogatory connotations. The term is variously applied to abusive or coercive groups of many categories, including gangs, organized crime, and terrorist organizations.

An older sense of the word cult, which is not pejorative, indicates a set of religious devotional practices that is conventional within its culture, is related to a particular figure, and is frequently associated with a particular place, or generally the collective participation in rites of religion. References to the imperial cult of ancient Rome, for example, use the word in this sense. A derived sense of "excessive devotion" arose in the 19th century, and usage is not always strictly religious.

Sociological classifications of religious movements may identify a cult as a social group with socially deviant or novel beliefs and practices, although this is often unclear. Other researchers present a less-organized picture of cults, saying that they arise spontaneously around novel beliefs and practices. Cults have been compared to miniature totalitarian political systems. Such groups are typically described as being led by a charismatic leader who tightly controls its members.

In its pejorative sense, the term is often used for new religious movements and other social groups defined by their unusual religious, spiritual, or philosophical beliefs and rituals, or their group belief in a particular person, object, or goal. This sense of the term is weakly defined, having divergent definitions both in popular culture and in academia, where it has been an ongoing source of contention among scholars across several fields of study. According to Susannah Crockford, "[t]he word 'cult' is a shapeshifter, semantically morphing with the intentions of whoever uses it. As an analytical term, it resists rigorous definition." She argues that the least subjective definition of cult refers to a religion or religion-like group "self-consciously building a new form of society", but that the rest of society rejects as unacceptable.

The term cult has been criticized as lacking "scholarly rigour"; Benjamin E. Zeller stated "[l]abelling any group with which one disagrees and considers deviant as a cult may be a common occurrence, but it is not scholarship". Religious scholar Catherine Wessinger argued the term was dehumanizing of the people within the group, as well as their children; following the Waco siege, it was argued by some scholars that the defining of the Branch Davidians as a cult by the media, government and former members is a significant factor as to what led to the deaths. However, it has also been viewed as empowering for ex-members of groups who have had traumatic experiences. The term was noted to carry "considerable cultural legitimacy".

In the 1970s, with the rise of secular anti-cult movements, scholars (though not the general public) began to abandon the use of the term cult, regarding it as pejorative. By the end of the 1970s, the term cult was largely replaced in academia with the term "new religion" or "new religious movement". Other proposed alternative terms that have been used were "emergent religion", "alternative religious movement", or "marginal religious movement", though new religious movement is the most popular term. The anti-cult movement mostly regards the term "new religious movement" as a euphemism for "cult" that loses the implication that they are harmful.

Scholarly studies

Howard P. Becker's church–sect typology, based on Ernst Troeltsch's original theory and providing the basis for a modern classification of cults, sects, and new religious movements

Beginning in the 1930s, new religious movements perceived as cults became an object of sociological study within the context of the study of religious behavior. The term "cult" in this context saw its origins in the work of sociologist Max Weber (1864–1920). Weber is an important theorist in the academic study of cults, which often draws on his theorizations of charismatic authority, and of the distinction he drew between churches and sects. This concept of a church–sect division was further elaborated upon by German theologian Ernst Troeltsch, who added a "mystical" categorization to accommodate more personal or individual religious experiences.

American sociologist Howard P. Becker further bisected Troeltsch's first two categories, splitting church into ecclesia and denomination; and sect into sect and cult. Like Troeltsch's "mystical religion", Becker's cult refers to small religious groups that lack organization and that emphasize the private nature of personal beliefs.

Max Weber (1864–1920), an important theorist in the study of cults

Later sociological formulations built on such characteristics, placing an additional emphasis on cults as deviant religious groups, "deriving their inspiration from outside of the predominant religious culture." This is often thought to lead to a high degree of tension between the group and the more mainstream culture surrounding it, a characteristic shared with religious sects. According to this sociological terminology, sects are products of religious schism and therefore maintain a continuity with traditional beliefs and practices, whereas cults arise spontaneously around novel beliefs and practices.

Scholars William Sims Bainbridge and Rodney Stark have argued for a further distinction between three kinds of cults: cult movements, client cults, and audience cults, all of which share a "compensator" or rewards for the things invested into the group. In the Bainbridge–Stark typology, a "cult movement" is an actual complete organization, differing from a "sect" in that it is not a splinter of a bigger religion, while "audience cults" are loosely organized, and propagated through media, and "client cults" offer services (i.e. psychic readings or meditation sessions). One type can turn into another, for example the Church of Scientology changing from audience to client cult. Sociologists who follow the Bainbridge–Stark classification tend to continue using the word "cult", unlike most other academics; however Bainbridge later stated he regretted having used the word at all. Stark and Bainbridge, in discussing the process by which individuals join new religious groups, have even questioned the utility of the concept of conversion, suggesting affiliation as a more useful concept.

In the early 1960s, sociologist John Lofland studied the activities of Unification Church members in California in trying to promote their beliefs and win new members. Lofland noted that most of their efforts were ineffective and that most of the people who joined did so because of personal relationships with other members (often family relationships). Lofland published his findings in 1964 as a doctoral thesis entitled "The World Savers: A Field Study of Cult Processes", and in 1966 in book form by as Doomsday Cult: A Study of Conversion, Proselytization, and Maintenance of Faith. This work is considered to be one of the most important and widely cited studies of the process of religious conversion.

J. Gordon Melton stated that, in 1970, "one could count the number of active researchers on new religions on one's hands". However, James R. Lewis in 2004 wrote that the "meteoric growth" in this field of study can be attributed to the cult controversy of the early 1970s. Because of "a wave of nontraditional religiosity" in the late 1960s and early 1970s, academics perceived new religious movements as different phenomena from previous religious innovations.

Some Stanford University research published in 1994 has documented and discussed "cultism" and "cult-like" characteristics in "visionary companies".

Types

Destructive cults

Destructive cult is a term frequently used by the anti-cult movement. Members of the anti-cult movement typically define a destructive cult as a group that is unethical, deceptive, and one that uses "strong influence" or mind control techniques to affect critical thinking skills. This term is sometimes presented in contrast to a "benign cult", which implies that not all "cults" would be harmful, though others apply it to all cults. Psychologist Michael Langone, executive director of the anti-cult group International Cultic Studies Association, defines a destructive cult as "a highly manipulative group which exploits and sometimes physically and/or psychologically damages members and recruits."

In Cults and the Family, the authors cite Eli Shapiro, who defines a destructive cultism as a sociopathic syndrome, whose distinctive qualities include: "behavioral and personality changes, loss of personal identity, cessation of scholastic activities, estrangement from family, disinterest in society and pronounced mental control and enslavement by cult leaders." Writing about Bruderhof communities in the book Misunderstanding Cults, Julius H. Rubin said that American religious innovation created an unending diversity of sects. These "new religious movements…gathered new converts and issued challenges to the wider society. Not infrequently, public controversy, contested narratives and litigation result." In his work Cults in Context author Lorne L. Dawson writes that although the Unification Church "has not been shown to be violent or volatile," it has been described as a destructive cult by "anticult crusaders." In 2002, the German government was held by the Federal Constitutional Court to have defamed the Osho movement by referring to it, among other things, as a "destructive cult" with no factual basis.

Some researchers have criticized the term destructive cult, writing that it is used to describe groups which are not necessarily harmful in nature to themselves or others. In his book Understanding New Religious Movements, John A. Saliba writes that the term is overgeneralized. Saliba sees the Peoples Temple as the "paradigm of a destructive cult", where those that use the term are implying that other groups will also commit mass suicide.

Doomsday cults

Doomsday cult is a term which is used to describe groups that believe in apocalypticism and millenarianism, and it can also be used to refer both to groups that predict disaster, and groups that attempt to bring it about. In the 1950s, American social psychologist Leon Festinger and his colleagues observed members of a small UFO religion called the Seekers for several months, and recorded their conversations both prior to and after a failed prophecy from their charismatic leader. Their work was later published in the book When Prophecy Fails: A Social and Psychological Study of a Modern Group that Predicted the Destruction of the World.

In the late 1980s, doomsday cults were a major topic of news reports, with some reporters and commentators considering them a serious threat to society. A 1997 psychological study by Festinger, Riecken, and Schachter found that people turned to a cataclysmic world view after they had repeatedly failed to find meaning in mainstream movements.

Political cults

A political cult is a cult with a primary interest in political action and ideology. Groups that some have described as "political cults", mostly advocating far-left or far-right agendas, have received some attention from journalists and scholars. In their 2000 book On the Edge: Political Cults Right and Left, Dennis Tourish and Tim Wohlforth discuss about a dozen organizations in the United States and Great Britain that they characterize as cults.

Anti-cult movements

Christian countercult movement

In the 1940s, the long-held opposition by some established Christian denominations to non-Christian religions and heretical or counterfeit Christian sects crystallized into a more organized Christian countercult movement in the United States.[citation needed] For those belonging to the movement, all religious groups claiming to be Christian, but deemed outside of Christian orthodoxy, were considered cults. The countercult movement is mostly evangelical Protestants.[50] The Christian countercult movement asserts that Christian groups whose teachings deviate from the belief that the bible is inerrant, but also focuses on non-Christian religions like Hinduism. Christian countercult activist writers also emphasize the need for Christians to evangelize to followers of cults.

Secular anti-cult movement

An anti-Aum Shinrikyo protest in Japan, 2009

Starting in the late 1960s, a different strand of anti-cult groups arose, with the formation of the secular anti-cult movement (ACM). This was in response to the rise of new religions in the 1960s and 1970s, particularly the events at Jonestown and the deaths of nearly 1000 people. The organizations that formed the secular anti-cult movement (ACM) often acted on behalf of relatives of "cult" converts who did not believe their loved ones could have altered their lives so drastically by their own free will. A few psychologists and sociologists working in this field suggested that brainwashing techniques were used to maintain the loyalty of cult members.

The belief that cults brainwashed their members became a unifying theme among cult critics and in the more extreme corners of the anti-cult movement techniques like the sometimes forceful "deprogramming" of cult members was practised. In the mass media, and among average citizens, "cult" gained an increasingly negative connotation, becoming associated with things like kidnapping, brainwashing, psychological abuse, sexual abuse, and other criminal activity, and mass suicide. While most of these negative qualities usually have real documented precedents in the activities of a very small minority of new religious groups, mass culture often extends them to any religious group viewed as culturally deviant, however peaceful or law abiding it may be.

While some psychologists were receptive to these theories, sociologists were for the most part sceptical of their ability to explain conversion to NRMs. In the late 1980s, psychologists and sociologists started to abandon theories like brainwashing and mind control. While scholars may believe that various less dramatic coercive psychological mechanisms could influence group members, they came to see conversion to new religious movements principally as an act of a rational choice.

Governmental policies and actions

The application of the labels cult or sect to religious movements in government documents signifies the popular and negative use of the term cult in English and a functionally similar use of words translated as 'sect' in several European languages. Sociologists critical to this negative politicized use of the word cult argue that it may adversely impact the religious freedoms of group members. At the height of the counter-cult movement and ritual abuse scare of the 1990s, some governments published lists of cults. Groups labelled "cults" are found around the world and range in size from local groups with a few members to international organizations with millions.

While these documents utilize similar terminology, they do not necessarily include the same groups nor is their assessment of these groups based on agreed criteria. Other governments and world bodies also report on new religious movements but do not use these terms to describe the groups. Since the 2000s, some governments have again distanced themselves from such classifications of religious movements. While the official response to new religious groups has been mixed across the globe, some governments aligned more with the critics of these groups to the extent of distinguishing between "legitimate" religion and "dangerous", "unwanted" cults in public policy.

China

Falun Gong books being symbolically destroyed by the Chinese government

For centuries, governments in China have categorized certain religions as xiéjiào (邪教), translated as "evil cults" or "heterodox teachings". In imperial China, the classification of a religion as xiejiao did not necessarily mean that a religion's teachings were believed to be false or inauthentic; rather, the label was applied to religious groups that were not authorized by the state, or it was applied to religious groups that were believed to challenge the legitimacy of the state. Groups branded xiejiao face suppression and punishment by authorities. The most notable xiejiao is Falun Gong, a ultra-conservative new religious movement, headquartered in Deerpark, New York, USA.

Russia

In 2008 the Russian Interior Ministry prepared a list of "extremist groups". At the top of the list were Islamic groups outside of "traditional Islam", which is supervised by the Russian government. Next listed were "Pagan cults". In 2009 the Russian Ministry of Justice created a council which it named the "Council of Experts Conducting State Religious Studies Expert Analysis." The new council listed 80 large sects which it considered potentially dangerous to Russian society, and it also mentioned that there were thousands of smaller ones. The large sects which were listed included: The Church of Jesus Christ of Latter-day Saints, the Jehovah's Witnesses, and other sects which were loosely referred to as "neo-Pentecostals".

United States

In the 1970s, the scientific status of the "brainwashing theory" became a central topic in U.S. court cases where the theory was used to try to justify the use of the forceful deprogramming of cult members. Meanwhile, sociologists who were critical of these theories assisted advocates of religious freedom in defending the legitimacy of new religious movements in court. In the United States the religious activities of cults are protected under the First Amendment of the United States Constitution, which prohibits governmental establishment of religion and protects freedom of religion, freedom of speech, freedom of the press, and freedom of assembly; however, no members of religious groups or cults are granted any special immunity from criminal prosecution.

In 1990, the court case of United States v. Fishman (1990) ended the usage of brainwashing theories by expert witnesses such as Margaret Singer and Richard Ofshe. In the case's ruling, the court cited the Frye standard, which states that the scientific theory which is utilized by expert witnesses must be generally accepted in their respective fields. The court deemed brainwashing to be inadmissible in expert testimonies, using supporting documents which were published by the APA Task Force on Deceptive and Indirect Methods of Persuasion and Control, literature from previous court cases in which brainwashing theories were used, and expert testimonies which were delivered by scholars such as Dick Anthony.

Western Europe

The governments of France and Belgium have taken policy positions which accept "brainwashing" theories uncritically, while the governments of other European nations, such as those of Sweden and Italy, are cautious with regard to brainwashing and as a result, they have responded more neutrally with regard to new religions. Scholars have suggested that the outrage which followed the mass murder/suicides perpetuated by the Solar Temple, have significantly contributed to European anti-cult positions. In the 1980s, clergymen and officials of the French government expressed concern that some orders and other groups within the Roman Catholic Church would be adversely affected by anti-cult laws which were then being considered.

In situ resource utilization

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