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Friday, October 14, 2022

Neoconservatism

From Wikipedia, the free encyclopedia

Neoconservatism is a political movement that was born in the United States during the 1960s among liberal hawks who became disenchanted with the increasingly pacifist foreign policy of the Democratic Party and with the growing New Left and counterculture of the 1960s, particularly the Vietnam protests. Some also began to question their liberal beliefs regarding domestic policies such as the Great Society. Neoconservatives typically advocate the promotion of democracy and interventionism in international affairs, including peace through strength, and are known for espousing disdain for communism and political radicalism.

Prominent neoconservatives in the George W. Bush administration included Paul Wolfowitz, Elliott Abrams, Richard Perle and Paul Bremer. While not identifying as neoconservatives, senior officials Vice President Dick Cheney and Secretary of Defense Donald Rumsfeld listened closely to neoconservative advisers regarding foreign policy, especially the defense of Israel and the promotion of American influence in the Middle East. Many of its adherents became politically influential during the Republican presidential administrations of the 1970s, 1980s, 1990s and 2000s, peaking in influence during the administration of George W. Bush, when they played a major role in promoting and planning the 2003 invasion of Iraq.

Critics of neoconservatism have used the term to describe foreign policy and war hawks who support aggressive militarism or neo-imperialism. Historically speaking, the term neoconservative refers to those who made the ideological journey from the anti-Stalinist left to the camp of American conservatism during the 1960s and 1970s. The movement had its intellectual roots in the magazine Commentary, edited by Norman Podhoretz. They spoke out against the New Left and in that way helped define the movement.

Terminology

The term neoconservative was popularized in the United States during 1973 by the socialist leader Michael Harrington, who used the term to define Daniel Bell, Daniel Patrick Moynihan, and Irving Kristol, whose ideologies differed from Harrington's.

The neoconservative label was used by Irving Kristol in his 1979 article "Confessions of a True, Self-Confessed 'Neoconservative'". His ideas have been influential since the 1950s, when he co-founded and edited the magazine Encounter.

Another source was Norman Podhoretz, editor of the magazine Commentary, from 1960 to 1995. By 1982, Podhoretz was terming himself a neoconservative in The New York Times Magazine article titled "The Neoconservative Anguish over Reagan's Foreign Policy".

During the late 1970s and early 1980s, the neoconservatives considered that liberalism had failed and "no longer knew what it was talking about", according to E. J. Dionne.

Seymour Lipset asserts that the term neoconservative was used originally by socialists to criticize the politics of the Social Democrats, USA association. Jonah Goldberg argues that the term is ideological criticism against proponents of modern American liberalism who had become slightly more conservative (both Lipset and Goldberg are frequently described as neoconservatives). In a book-length study for Harvard University Press, historian Justin Vaisse writes that Lipset and Goldberg are in error, as "neoconservative" was used by socialist Michael Harrington to describe three men – noted above – who were not in SDUSA, and neoconservatism is a definable political movement.

The term "neoconservative" was the subject of increased media coverage during the presidency of George W. Bush, with particular emphasis on a perceived neoconservative influence on American foreign policy, as part of the Bush Doctrine.

History

Senator Henry M. Jackson, an inspiration for neoconservative foreign policy during the 1970s

Through the 1950s and early 1960s, the future neoconservatives had endorsed the civil rights movement, racial integration and Martin Luther King Jr. From the 1950s to the 1960s, liberals generally endorsed military action in order to prevent a communist victory in Vietnam.

Neoconservatism was initiated by the repudiation of the Cold War and the "New Politics" of the American New Left, which Norman Podhoretz said was too sympathetic to the counterculture and too alienated from the majority of the population; and "anti-anticommunism", which included substantial endorsement of Marxist–Leninist politics during the late 1960s. Many neoconservatives were particularly alarmed by what they believed were the antisemitic sentiments of Black Power advocates. Irving Kristol edited the journal The Public Interest (1965–2005), featuring economists and political scientists, which emphasized ways that government planning in the liberal state had produced unintended harmful consequences. Many early neoconservative political figures were disillusioned Democratic politicians and intellectuals, such as Daniel Patrick Moynihan, who served in the Nixon and Ford administrations, and Jeane Kirkpatrick, who served as United States Ambassador to the United Nations in the Reagan administration. Many left-wing academics such as Frank Meyer and James Burnham eventually became associated with the conservative movement at this time.

A substantial number of neoconservatives were originally moderate socialists who were originally associated with the moderate wing of the Socialist Party of America (SP) and its successor party, Social Democrats, USA (SDUSA). Max Shachtman, a former Trotskyist theorist who developed a strong feeling of antipathy towards the New Left, had numerous devotees among SDUSA with strong links to George Meany's AFL-CIO. Following Shachtman and Meany, this faction led the SP to oppose immediate withdrawal from the Vietnam War, and oppose George McGovern in the Democratic primary race and, to some extent, the general election. They also chose to cease their own party-building and concentrated on working within the Democratic Party, eventually influencing it through the Democratic Leadership Council. Thus the Socialist Party dissolved in 1972, and SDUSA emerged that year. (Most of the left-wing of the party, led by Michael Harrington, immediately abandoned SDUSA.) SDUSA leaders associated with neoconservatism include Carl Gershman, Penn Kemble, Joshua Muravchik and Bayard Rustin.

Norman Podhoretz's magazine Commentary, originally a journal of liberalism, became a major publication for neoconservatives during the 1970s. Commentary published an article by Jeane Kirkpatrick, an early and prototypical neoconservative, albeit not a New Yorker.

Rejecting the American New Left and McGovern's New Politics

As the policies of the New Left made the Democrats increasingly leftist, these intellectuals became disillusioned with President Lyndon B. Johnson's Great Society domestic programs. The influential 1970 bestseller The Real Majority by Ben Wattenberg expressed that the "real majority" of the electorate endorsed economic interventionism, but also social conservatism; and warned Democrats it could be disastrous to adopt liberal positions on certain social and crime issues.

The neoconservatives rejected the countercultural New Left and what they considered anti-Americanism in the non-interventionism of the activism against the Vietnam War. After the anti-war faction took control of the party during 1972 and nominated George McGovern, the Democrats among them endorsed Washington Senator Henry "Scoop" Jackson instead for his unsuccessful 1972 and 1976 campaigns for president. Among those who worked for Jackson were incipient neoconservatives Paul Wolfowitz, Doug Feith, and Richard Perle. During the late 1970s, neoconservatives tended to endorse Ronald Reagan, the Republican who promised to confront Soviet expansionism. Neoconservatives organized in the American Enterprise Institute and The Heritage Foundation to counter the liberal establishment. Author Keith Preston named the successful effort on behalf of neoconservatives such as George Will and Irving Kristol to cancel Reagan's 1980 nomination of Mel Bradford, a Southern Paleoconservative academic whose regionalist focus and writings about Abraham Lincoln and Reconstruction alienated the more cosmopolitan and progress-oriented neoconservatives, to the leadership of the National Endowment for the Humanities in favor of longtime Democrat William Bennett as emblematic of the neoconservative movement establishing hegemony over mainstream American conservatism.

In another (2004) article, Michael Lind also wrote:

Neoconservatism ... originated in the 1970s as a movement of anti-Soviet liberals and social democrats in the tradition of Truman, Kennedy, Johnson, Humphrey and Henry ('Scoop') Jackson, many of whom preferred to call themselves 'paleoliberals.' [After the end of the Cold War] ... many 'paleoliberals' drifted back to the Democratic center ... Today's neocons are a shrunken remnant of the original broad neocon coalition. Nevertheless, the origins of their ideology on the left are still apparent. The fact that most of the younger neocons were never on the left is irrelevant; they are the intellectual (and, in the case of William Kristol and John Podhoretz, the literal) heirs of older ex-leftists.

Leo Strauss and his students

C. Bradley Thompson, a professor at Clemson University, claims that most influential neoconservatives refer explicitly to the theoretical ideas in the philosophy of Leo Strauss (1899–1973), although there are several writers who claim that in doing so they may draw upon meaning that Strauss himself did not endorse. Eugene Sheppard notes: "Much scholarship tends to understand Strauss as an inspirational founder of American neoconservatism". Strauss was a refugee from Nazi Germany who taught at the New School for Social Research in New York (1938–1948) and the University of Chicago (1949–1969).

Strauss asserted that "the crisis of the West consists in the West's having become uncertain of its purpose". His solution was a restoration of the vital ideas and faith that in the past had sustained the moral purpose of the West. The Greek classics (classical republican and modern republican), political philosophy and the Judeo-Christian heritage are the essentials of the Great Tradition in Strauss's work. Strauss emphasized the spirit of the Greek classics and Thomas G. West (1991) argues that for Strauss the American Founding Fathers were correct in their understanding of the classics in their principles of justice.

For Strauss, political community is defined by convictions about justice and happiness rather than by sovereignty and force. A classical liberal, he repudiated the philosophy of John Locke as a bridge to 20th-century historicism and nihilism and instead defended liberal democracy as closer to the spirit of the classics than other modern regimes. For Strauss, the American awareness of ineradicable evil in human nature and hence the need for morality, was a beneficial outgrowth of the pre-modern Western tradition. O'Neill (2009) notes that Strauss wrote little about American topics, but his students wrote a great deal and that Strauss's influence caused his students to reject historicism and positivism as morally relativist positions. They instead promoted a so-called Aristotelian perspective on America that produced a qualified defense of its liberal constitutionalism. Strauss's emphasis on moral clarity led the Straussians to develop an approach to international relations that Catherine and Michael Zuckert (2008) call Straussian Wilsonianism (or Straussian idealism), the defense of liberal democracy in the face of its vulnerability.

Strauss influenced The Weekly Standard editor Bill Kristol, William Bennett, Newt Gingrich, Antonin Scalia and Clarence Thomas, as well as Paul Wolfowitz.

Jeane Kirkpatrick

A theory of neoconservative foreign policy during the final years of the Cold War was articulated by Jeane Kirkpatrick in "Dictatorships and Double Standards", published in Commentary Magazine during November 1979. Kirkpatrick criticized the foreign policy of Jimmy Carter, which endorsed détente with the Soviet Union. She later served the Reagan Administration as Ambassador to the United Nations.

Skepticism towards democracy promotion

In "Dictatorships and Double Standards", Kirkpatrick distinguished between authoritarian regimes and the totalitarian regimes such as the Soviet Union. She suggested that in some countries democracy was not tenable and the United States had a choice between endorsing authoritarian governments, which might evolve into democracies, or Marxist–Leninist regimes, which she argued had never been ended once they achieved totalitarian control. In such tragic circumstances, she argued that allying with authoritarian governments might be prudent. Kirkpatrick argued that by demanding rapid liberalization in traditionally autocratic countries, the Carter administration had delivered those countries to Marxist–Leninists that were even more repressive. She further accused the Carter administration of a "double standard" and of never having applied its rhetoric on the necessity of liberalization to communist governments. The essay compares traditional autocracies and Communist regimes:

[Traditional autocrats] do not disturb the habitual rhythms of work and leisure, habitual places of residence, habitual patterns of family and personal relations. Because the miseries of traditional life are familiar, they are bearable to ordinary people who, growing up in the society, learn to cope.

[Revolutionary Communist regimes] claim jurisdiction over the whole life of the society and make demands for change that so violate internalized values and habits that inhabitants flee by the tens of thousands.

Kirkpatrick concluded that while the United States should encourage liberalization and democracy in autocratic countries, it should not do so when the government risks violent overthrow and should expect gradual change rather than immediate transformation. She wrote: "No idea holds greater sway in the mind of educated Americans than the belief that it is possible to democratize governments, anytime and anywhere, under any circumstances ... Decades, if not centuries, are normally required for people to acquire the necessary disciplines and habits. In Britain, the road [to democratic government] took seven centuries to traverse. ... The speed with which armies collapse, bureaucracies abdicate, and social structures dissolve once the autocrat is removed frequently surprises American policymakers".

1990s

During the 1990s, neoconservatives were once again opposed to the foreign policy establishment, both during the Republican Administration of President George H. W. Bush and that of his Democratic successor, President Bill Clinton. Many critics charged that the neoconservatives lost their influence as a result of the end of the Soviet Union.

After the decision of George H. W. Bush to leave Saddam Hussein in power after the first Iraq War during 1991, many neoconservatives considered this policy and the decision not to endorse indigenous dissident groups such as the Kurds and Shiites in their 1991–1992 resistance to Hussein as a betrayal of democratic principles.

Some of those same targets of criticism would later become fierce advocates of neoconservative policies. During 1992, referring to the first Iraq War, then United States Secretary of Defense and future Vice President Richard Cheney said:

I would guess if we had gone in there, I would still have forces in Baghdad today. We'd be running the country. We would not have been able to get everybody out and bring everybody home. And the question in my mind is how many additional American casualties is Saddam [Hussein] worth? And the answer is not that damned many. So, I think we got it right, both when we decided to expel him from Kuwait, but also when the president made the decision that we'd achieved our objectives and we were not going to go get bogged down in the problems of trying to take over and govern Iraq.

Within a few years of the Gulf War in Iraq, many neoconservatives were endorsing the ousting of Saddam Hussein. On 19 February 1998, an open letter to President Clinton was published, signed by dozens of pundits, many identified with neoconservatism and later related groups such as the Project for the New American Century, urging decisive action to remove Saddam from power.

Neoconservatives were also members of the so-called "blue team", which argued for a confrontational policy toward the People's Republic of China and strong military and diplomatic endorsement for the Republic of China (also known as Formosa or Taiwan).

During the late 1990s, Irving Kristol and other writers in neoconservative magazines began touting anti-Darwinist views as an endorsement of intelligent design. Since these neoconservatives were largely of secular origin, a few commentators have speculated that this – along with endorsement of religion generally – may have been a case of a "noble lie", intended to protect public morality, or even tactical politics, to attract religious endorsers.

2000s

Administration of George W. Bush

The Bush campaign and the early Bush administration did not exhibit strong endorsement of neoconservative principles. As a presidential candidate, Bush had argued for a restrained foreign policy, stating his opposition to the idea of nation-building. Also early in the administration, some neoconservatives criticized Bush's administration as insufficiently supportive of Israel and suggested Bush's foreign policies were not substantially different from those of President Clinton.

During November 2010, former U.S. President George W. Bush (here with the former President of Egypt Hosni Mubarak at Camp David in 2002) wrote in his memoir Decision Points that Mubarak endorsed the administration's position that Iraq had WMDs before the war with the country, but kept it private for fear of "inciting the Arab street"

Bush's policies changed dramatically immediately after the 11 September 2001 attacks.

During Bush's State of the Union speech of January 2002, he named Iraq, Iran and North Korea as states that "constitute an axis of evil" and "pose a grave and growing danger". Bush suggested the possibility of preemptive war: "I will not wait on events, while dangers gather. I will not stand by, as peril draws closer and closer. The United States of America will not permit the world's most dangerous regimes to threaten us with the world's most destructive weapons".

Some major defense and national-security persons have been quite critical of what they believed was a neoconservative influence in getting the United States to go to war against Iraq.

Former Nebraska Republican U.S. senator and Secretary of Defense, Chuck Hagel, who has been critical of the Bush administration's adoption of neoconservative ideology, in his book America: Our Next Chapter wrote:

So why did we invade Iraq? I believe it was the triumph of the so-called neo-conservative ideology, as well as Bush administration arrogance and incompetence that took America into this war of choice. ... They obviously made a convincing case to a president with very limited national security and foreign policy experience, who keenly felt the burden of leading the nation in the wake of the deadliest terrorist attack ever on American soil.

Bush Doctrine
President Bush meets with Secretary of Defense Donald Rumsfeld and his staff at the Pentagon, 14 August 2006

The Bush Doctrine of preemptive war was stated explicitly in the National Security Council (NSC) text "National Security Strategy of the United States". published 20 September 2002: "We must deter and defend against the threat before it is unleashed ... even if uncertainty remains as to the time and place of the enemy's attack. ... The United States will, if necessary, act preemptively".

The choice not to use the word "preventive" in the 2002 National Security Strategy and instead use the word "preemptive" was largely in anticipation of the widely perceived illegality of preventive attacks in international law via both Charter Law and Customary Law. In this context, disputes over the non-aggression principle in domestic and foreign policy, especially given the doctrine of preemption, alternatively impede and facilitate studies of the impact of libertarian precepts on neo-conservatism.

Policy analysts noted that the Bush Doctrine as stated in the 2002 NSC document had a strong resemblance to recommendations presented originally in a controversial Defense Planning Guidance draft written during 1992 by Paul Wolfowitz, during the first Bush administration.

The Bush Doctrine was greeted with accolades by many neoconservatives. When asked whether he agreed with the Bush Doctrine, Max Boot said he did and that "I think [Bush is] exactly right to say we can't sit back and wait for the next terrorist strike on Manhattan. We have to go out and stop the terrorists overseas. We have to play the role of the global policeman. ... But I also argue that we ought to go further". Discussing the significance of the Bush Doctrine, neoconservative writer Bill Kristol claimed: "The world is a mess. And, I think, it's very much to Bush's credit that he's gotten serious about dealing with it. ... The danger is not that we're going to do too much. The danger is that we're going to do too little".

2008 presidential election and aftermath

President George W. Bush and Senator John McCain at the White House, 5 March 2008, after McCain became the Republican presumptive presidential nominee

John McCain, who was the Republican candidate for the 2008 United States presidential election, endorsed continuing the second Iraq War, "the issue that is most clearly identified with the neoconservatives". The New York Times reported further that his foreign policy views combined elements of neoconservatism and the main competing conservative opinion, pragmatism, also known as realism:

Among [McCain's advisers] are several prominent neoconservatives, including Robert Kagan ... [and] Max Boot... 'It may be too strong a term to say a fight is going on over John McCain's soul,' said Lawrence Eagleburger ... who is a member of the pragmatist camp, ... [but he] said, "there is no question that a lot of my far right friends have now decided that since you can't beat him, let's persuade him to slide over as best we can on these critical issues.

Barack Obama campaigned for the Democratic nomination during 2008 by attacking his opponents, especially Hillary Clinton, for originally endorsing Bush's Iraq-war policies. Obama maintained a selection of prominent military officials from the Bush Administration including Robert Gates (Bush's Defense Secretary) and David Petraeus (Bush's ranking general in Iraq).

2010s and 2020s

By 2010, U.S. forces had switched from combat to a training role in Iraq and they left in 2011. The neocons had little influence in the Obama White House, and neo-conservatives have lost much influence in the Republican party since the rise of the Tea Party Movement.

Several neoconservatives played a major role in the Stop Trump movement in 2016, in opposition to the Republican presidential candidacy of Donald Trump, due to his criticism of interventionist foreign policies, as well as their perception of him as an "authoritarian" figure. Since Trump took office, some neoconservatives have joined his administration, such as Elliott Abrams. Neoconservatives have supported the Trump administration's hawkish approach towards Iran and Venezuela, while opposing the administration's withdrawal of troops from Syria and diplomatic outreach to North Korea. Although neoconservatives have served in the Trump administration, they have been observed to have been slowly overtaken by the nascent populist and national conservative movements, and to have struggled to adapt to a changing geopolitical atmosphere. The Lincoln Project, a political action committee consisting of current and former Republicans with the purpose of defeating Trump in the 2020 United States presidential election and Republican Senate candidates in the 2020 United States Senate elections, has been described as being primarily made of neoconservative activists seeking to return the Republican party to Bush-era ideology. Although Trump was not reelected and the Republicans failed to retain a majority in the Senate, surprising success in the 2020 United States House of Representatives elections and internal conflicts led to renewed questions about the strength of neoconservatism.

Evolution of opinions

Usage and general views

During the early 1970s, socialist Michael Harrington was one of the first to use "neoconservative" in its modern meaning. He characterized neoconservatives as former leftists – whom he derided as "socialists for Nixon" – who had become more conservative.] These people tended to remain endorsers of social democracy, but distinguished themselves by allying with the Nixon administration with respect to foreign policy, especially by their endorsement of the Vietnam War and opposition to the Soviet Union. They still endorsed the welfare state, but not necessarily in its contemporary form.

Irving Kristol remarked that a neoconservative is a "liberal mugged by reality", one who became more conservative after seeing the results of liberal policies. Kristol also distinguished three specific aspects of neoconservatism from previous types of conservatism: neo-conservatives had a forward-looking attitude from their liberal heritage, rather than the reactionary and dour attitude of previous conservatives; they had a meliorative attitude, proposing alternate reforms rather than simply attacking social liberal reforms; and they took philosophical ideas and ideologies very seriously.

During January 2009 at the end of President George W. Bush's second term in office, Jonathan Clarke, a senior fellow at the Carnegie Council for Ethics in International Affairs and prominent critic of Neoconservatism, proposed the following as the "main characteristics of neoconservatism": "a tendency to see the world in binary good/evil terms", a "low tolerance for diplomacy", a "readiness to use military force", an "emphasis on US unilateral action", a "disdain for multilateral organizations" and a "focus on the Middle East".

Opinions concerning foreign policy

In foreign policy, the neoconservatives' main concern is to prevent the development of a new rival. Defense Planning Guidance, a document prepared during 1992 by Under Secretary for Defense for Policy Paul Wolfowitz, is regarded by Distinguished Professor of the Humanities John McGowan at the University of North Carolina as the "quintessential statement of neoconservative thought". The report says:

Our first objective is to prevent the re-emergence of a new rival, either on the territory of the former Soviet Union or elsewhere, that poses a threat on the order of that posed formerly by the Soviet Union. This is a dominant consideration underlying the new regional defense strategy and requires that we endeavor to prevent any hostile power from dominating a region whose resources would, under consolidated control, be sufficient to generate global power.

According to Lead Editor of e-International Relations Stephen McGlinchey: "Neo-conservatism is something of a chimera in modern politics. For its opponents it is a distinct political ideology that emphasizes the blending of military power with Wilsonian idealism, yet for its supporters it is more of a 'persuasion' that individuals of many types drift into and out of. Regardless of which is more correct, it is now widely accepted that the neo-conservative impulse has been visible in modern American foreign policy and that it has left a distinct impact".

Neoconservatives claim the "conviction that communism was a monstrous evil and a potent danger". After 1996, many self-identified "neocons" endorsed ending the welfare state "as we know it," but did not advocate for its removal. The Project for a New American Century (see below) and its petitions to the Clinton Administration proved instrumental in prompting Operation Desert Fox, although the Clinton Doctrine's concluding iteration of what became a National Security Strategy proved pivotal as well. The "social welfare" associated with neoconservative ideas has been critiqued as a revival of social imperialism, particularly in the contexts of overseas assets, security interests, oil, oil technologies, and the doctrine of preemption. Disputes over the non-aggression principle in domestic and foreign policy, especially given the doctrine of preemption (related to, but distinct from, deterrence), impede and facilitate studies of the impact of libertarian precepts on neo-conservatism. In a similar vein, disparate neoconservative conceptions of "social welfare" in foreign policy, or lack thereof, collided during the prolonged deployment in Iraq. This factionalism engulfed U.S. and world print cultures, most notably in a series of articles by Francis Fukuyama and unitary executive theory statements by litigators such as John Yoo. Statements by Wolfowitz and additional members of the George W. Bush Administration revealed persistent disagreements as well. In 2004, for instance, Colin Powell announced in the January–February Foreign Affairs that "pundits claim that U.S. foreign policy is too focused on unilateral preemption. But George W. Bush's vision---enshrined in his 2002 National Security Strategy---is far broader and deeper than that. The president has promoted bold and effective policies to combat terrorism, intervened decisively to prevent regional conflicts, and embraced other major powers such as Russia, China, and India. Above all, he has committed the United States to a strategy of partnerships, which affirms the vital role of international alliances while advancing American interests and principles." Powell reiterated that pundits "exaggerated the centrality of preemption in U.S. strategy...the breadth of U.S. strategy transcends the war on terrorism." Powell resigned as Secretary of State later that year. In a 2012 interview with CNN's Wolf Blitzer, former Secretary of State Colin Powell revised his position on “gay marriage.” Up until that year, Powell had only publicly endorsed one Democratic Party candidate, Barack Obama, for President of the United States. Pundits subsequently interpreted Powell's shift as a neoconservative dialectic and another example of Republican Party control of television news channels. Yet he went on to publicly endorse Hillary Clinton, and, at the end of his life, Joe Biden, without publicly registering for any political party. Powell also supported federal review of "Don't ask, don't tell" policy, confessing that "attitudes and circumstances have changed" since his previous opposition to "gays in the military." Powell never protested his name listed among "allies" of same-sex marriage until his death, yet he stopped short at explicit endorsement of the repeal process for "Don't ask, don't tell."

Neoconservatism first developed during the late 1960s as an effort to oppose the radical cultural changes occurring within the United States. Irving Kristol wrote: "If there is any one thing that neoconservatives are unanimous about, it is their dislike of the counterculture". Norman Podhoretz agreed: "Revulsion against the counterculture accounted for more converts to neoconservatism than any other single factor". Neoconservatives began to emphasize foreign issues during the mid-1970s.

Donald Rumsfeld and Victoria Nuland at the NATO–Ukraine consultations in Vilnius, Lithuania, 24 October 2005

In 1979, an early study by liberal Peter Steinfels concentrated on the ideas of Irving Kristol, Daniel Patrick Moynihan and Daniel Bell. He noted that the stress on foreign affairs "emerged after the New Left and the counterculture had dissolved as convincing foils for neoconservatism ... The essential source of their anxiety is not military or geopolitical or to be found overseas at all; it is domestic and cultural and ideological".

Neoconservative foreign policy is a descendant of so-called Wilsonian idealism. Neoconservatives endorse democracy promotion by the U.S. and other democracies, based on the claim that they think that human rights belong to everyone. They criticized the United Nations and détente with the Soviet Union. On domestic policy, they endorse reductions in the welfare state, like European and Canadian conservatives. According to Norman Podhoretz, "'the neo-conservatives dissociated themselves from the wholesale opposition to the welfare state which had marked American conservatism since the days of the New Deal' and ... while neoconservatives supported 'setting certain limits' to the welfare state, those limits did not involve 'issues of principle, such as the legitimate size and role of the central government in the American constitutional order' but were to be 'determined by practical considerations'".

In April 2006, Robert Kagan wrote in The Washington Post that Russia and China may be the greatest "challenge liberalism faces today":

The main protagonists on the side of autocracy will not be the petty dictatorships of the Middle East theoretically targeted by the Bush doctrine. They will be the two great autocratic powers, China and Russia, which pose an old challenge not envisioned within the new 'war on terror' paradigm. ... Their reactions to the 'color revolutions' in Ukraine, Georgia and Kyrgyzstan were hostile and suspicious, and understandably so. ... Might not the successful liberalization of Ukraine, urged and supported by the Western democracies, be but the prelude to the incorporation of that nation into NATO and the European Union – in short, the expansion of Western liberal hegemony?

In July 2008, Joe Klein wrote in Time that today's neoconservatives are more interested in confronting enemies than in cultivating friends. He questioned the sincerity of neoconservative interest in exporting democracy and freedom, saying: "Neoconservatism in foreign policy is best described as unilateral bellicosity cloaked in the utopian rhetoric of freedom and democracy" as well as social welfare policy.

In February 2009, Andrew Sullivan wrote he no longer took neoconservatism seriously because its basic tenet was defense of Israel:

The closer you examine it, the clearer it is that neoconservatism, in large part, is simply about enabling the most irredentist elements in Israel and sustaining a permanent war against anyone or any country who disagrees with the Israeli right. That's the conclusion I've been forced to these last few years. And to insist that America adopt exactly the same constant-war-as-survival that Israelis have been slowly forced into ... But America is not Israel. And once that distinction is made, much of the neoconservative ideology collapses.

Views on economics

While neoconservatism is concerned primarily with foreign policy, there is also some discussion of internal economic policies. Neoconservatism generally endorses free markets and capitalism, favoring supply-side economics, but it has several disagreements with classical liberalism and fiscal conservatism. Irving Kristol states that neocons are more relaxed about budget deficits and tend to reject the Hayekian notion that the growth of government influence on society and public welfare is "the road to serfdom". Indeed, to safeguard democracy, government intervention and budget deficits may sometimes be necessary, Kristol argues. After the so-called "reconciliation with capitalism," self-identified "neoconservatives" frequently favored a reduced welfare state, but not its elimination.

Neoconservative ideology stresses that while free markets do provide material goods in an efficient way, they lack the moral guidance human beings need to fulfill their needs. They say that morality can be found only in tradition and that markets do pose questions that cannot be solved solely by economics, arguing: "So, as the economy only makes up part of our lives, it must not be allowed to take over and entirely dictate to our society". Critics consider neoconservatism a bellicose and "heroic" ideology opposed to "mercantile" and "bourgeois" virtues and therefore "a variant of anti-economic thought". Political scientist Zeev Sternhell states: "Neoconservatism has succeeded in convincing the great majority of Americans that the main questions that concern a society are not economic, and that social questions are really moral questions".

Views on gender roles

Neoconservatives support a restoration of traditional gender roles and a strengthening of "traditional families" in order to adapt social structures to the free capitalism they demand. The nuclear family is supposed to be an alternative to the welfare state, so that cuts to health care, education and social welfare budgets can be legitimized.

Friction with other conservatives

Many conservatives oppose neoconservative policies and have critical views on it. Disputes over the non-aggression principle in domestic and foreign policy, especially given the doctrine of preemption, can impede (and facilitate) studies of the impact of libertarian precepts on neo-conservatism, but that of course didn't, and still doesn't, stop pundits from publishing appraisals. For example, Stefan Halper and Jonathan Clarke (a libertarian based at Cato), in their 2004 book on neoconservatism, America Alone: The Neo-Conservatives and the Global Order, characterized the neoconservatives at that time as uniting around three common themes:

  1. A belief deriving from religious conviction that the human condition is defined as a choice between good and evil and that the true measure of political character is to be found in the willingness by the former (themselves) to confront the latter.
  2. An assertion that the fundamental determinant of the relationship between states rests on military power and the willingness to use it.
  3. A primary focus on the Middle East and global Islam as the principal theater for American overseas interests.

In putting these themes into practice, neo-conservatives:

  1. Analyze international issues in black-and-white, absolute moral categories. They are fortified by a conviction that they alone hold the moral high ground and argue that disagreement is tantamount to defeatism.
  2. Focus on the "unipolar" power of the United States, seeing the use of military force as the first, not the last, option of foreign policy. They repudiate the "lessons of Vietnam," which they interpret as undermining American will toward the use of force, and embrace the "lessons of Munich," interpreted as establishing the virtues of preemptive military action.
  3. Disdain conventional diplomatic agencies such as the State Department and conventional country-specific, realist, and pragmatic, analysis (see shoot first and ask questions later). They are hostile toward nonmilitary multilateral institutions and instinctively antagonistic toward international treaties and agreements. "Global unilateralism" is their watchword. They are fortified by international criticism, believing that it confirms American virtue.
  4. Look to the Reagan administration as the exemplar of all these virtues and seek to establish their version of Reagan's legacy as the Republican and national orthodoxy.

Responding to a question about neoconservatives in 2004, William F. Buckley Jr. said: "I think those I know, which is most of them, are bright, informed and idealistic, but that they simply overrate the reach of U.S. power and influence".

Friction with paleoconservatism

Starting during the 1980s, disputes concerning Israel and public policy contributed to a conflict with paleoconservatives. Pat Buchanan terms neoconservatism "a globalist, interventionist, open borders ideology". Paul Gottfried has written that the neocons' call for "permanent revolution" exists independently of their beliefs about Israel, characterizing the neoconservatives as "ranters out of a Dostoyevskian novel, who are out to practice permanent revolution courtesy of the U.S. government" and questioning how anyone could mistake them for conservatives.

What make neocons most dangerous are not their isolated ghetto hang-ups, like hating Germans and Southern whites and calling everyone and his cousin an anti-Semite, but the leftist revolutionary fury they express.

He has also argued that domestic equality and the exportability of democracy are points of contention between them.

Paul Craig Roberts, United States Assistant Secretary of the Treasury for Economic Policy during the Reagan administration and associated with paleoconservatism stated in 2003 that "there is nothing conservative about neoconservatives. Neocons hide behind 'conservative' but they are in fact Jacobins. Jacobins were the 18th century French revolutionaries whose intention to remake Europe in revolutionary France's image launched the Napoleonic Wars".

Trotskyism allegation

Critics have argued that since the founders of neo-conservatism included ex-Trotskyists, Trotskyist traits continue to characterize neo-conservative ideologies and practices. During the Reagan administration, the charge was made that the foreign policy of the Reagan administration was being managed by ex Trotskyists. This claim was cited by Lipset (1988, p. 34), who was a neoconservative and former Trotskyist himself. This "Trotskyist" charge was repeated and widened by journalist Michael Lind during 2003 to assert a takeover of the foreign policy of the George W. Bush administration by former Trotskyists; Lind's "amalgamation of the defense intellectuals with the traditions and theories of 'the largely Jewish-American Trotskyist movement' [in Lind's words]" was criticized during 2003 by University of Michigan professor Alan M. Wald, who had discussed Trotskyism in his history of "the New York intellectuals".

The charge that neoconservativism is related to Leninism has also been made by Francis Fukuyama. He argued that both believe in the "existence of a long-term process of social evolution", though neoconservatives seek to establish liberal democracy instead of communism. He wrote that neoconservatives "believed that history can be pushed along with the right application of power and will. Leninism was a tragedy in its Bolshevik version, and it has returned as farce when practiced by the United States. Neoconservatism, as both a political symbol and a body of thought, has evolved into something I can no longer support". However, these comparisons ignore anti-capitalist and anti-imperialist positions central to Leninism, which run contradictory to core neoconservative beliefs.

Criticism

Critics of neoconservatism take issue with neoconservatives' support for interventionistic foreign policy. Critics from the left take issue with what they characterize as unilateralism and lack of concern with international consensus through organizations such as the United Nations.

Critics from both the left and right have assailed neoconservatives for the role Israel plays in their policies on the Middle East.

Neoconservatives respond by describing their shared opinion as a belief that national security is best attained by actively promoting freedom and democracy abroad as in the democratic peace theory through the endorsement of democracy, foreign aid and in certain cases military intervention. This is different from the traditional conservative tendency to endorse friendly regimes in matters of trade and anti-communism even at the expense of undermining existing democratic systems.

Former Republican Congressman Ron Paul (now a Libertarian politician) has been a longtime critic of neoconservativism as an attack on freedom and the Constitution, including an extensive speech on the House floor addressing neoconservative beginnings and how neoconservatism is neither new nor conservative.

In a column on The New York Times named "Years of Shame" commemorating the tenth anniversary of 9/11 attacks, Paul Krugman criticized the neoconservatives for causing a war unrelated to 9/11 attacks and fought for wrong reasons.

Imperialism and secrecy

John McGowan, professor of humanities at the University of North Carolina, states after an extensive review of neoconservative literature and theory that neoconservatives are attempting to build an American Empire, seen as successor to the British Empire, its goal being to perpetuate a "Pax Americana". As imperialism is largely considered unacceptable by the American media, neoconservatives do not articulate their ideas and goals in a frank manner in public discourse. McGowan states:

Frank neoconservatives like Robert Kaplan and Niall Ferguson recognize that they are proposing imperialism as the alternative to liberal internationalism. Yet both Kaplan and Ferguson also understand that imperialism runs so counter to American's liberal tradition that it must ... remain a foreign policy that dare not speak its name ... While Ferguson, the Brit, laments that Americans cannot just openly shoulder the white man's burden, Kaplan the American, tells us that "only through stealth and anxious foresight" can the United States continue to pursue the "imperial reality [that] already dominates our foreign policy", but must be disavowed in light of "our anti-imperial traditions, and ... the fact that imperialism is delegitimized in public discourse"... The Bush administration, justifying all of its actions by an appeal to "national security", has kept as many of those actions as it can secret and has scorned all limitations to executive power by other branches of government or international law.

Ethics in the Bible

From Wikipedia, the free encyclopedia

Ethics in the Bible refers to the system(s) or theory(ies) produced by the study, interpretation, and evaluation of biblical morals (including the moral code, standards, principles, behaviors, conscience, values, rules of conduct, or beliefs concerned with good and evil and right and wrong), that are found in the Hebrew and Christian Bibles. It comprises a narrow part of the larger fields of Jewish and Christian ethics, which are themselves parts of the larger field of philosophical ethics. Ethics in the Bible is unlike other western ethical theories in that it is seldom overtly philosophical. It presents neither a systematic nor a formal deductive ethical argument. Instead, the Bible provides patterns of moral reasoning that focus on conduct and character in what is sometimes referred to as virtue ethics. This moral reasoning is part of a broad, normative covenantal tradition where duty and virtue are inextricably tied together in a mutually reinforcing manner.

Some critics have viewed certain biblical teachings to be morally problematic and accused it of advocating for slavery, genocide, supersessionism, the death penalty, violence, patriarchy, sexual intolerance and colonialism. The problem of evil, an argument that is used to argue against the existence of the Judeo-Christian God, is an example of criticism of ethics in the Bible.

Conversely, it has been seen as a cornerstone of both Western culture, and many other cultures across the globe. Concepts such as justice for the widow, orphan and stranger provided inspiration for movements ranging from abolitionism in the 18th and 19th century, to the civil rights movement, the Anti-Apartheid Movement, and liberation theology in Latin America.

Overview

The Bible

According to traditional Jewish enumeration, the Hebrew Bible is composed of 24 books which came into being over a span of almost a millennium. The Bible's earliest texts reflect a Late Bronze Age civilization of the Ancient Near East, while its last text, usually thought to be the Book of Daniel, comes from a second century BCE Hellenistic period. This historical development has to be taken into consideration in any account of ethics in the Bible. Ethicist Eryl W. Davies writes that many scholars question whether the biblical account can be regarded as an accurate account of "how it really happened." The Bible has an "air of appearing to know things we are actually very unsure about, and it has tended to state as fact what was merely speculation... There is a growing recognition it reflects the ethical values and norms of the educated class in ancient Israel, and that very little can be known about the moral beliefs of the 'ordinary' Israelites." As a result, many scholars believe the Bible is unsuitable for "doing philosophy." Philosopher Jaco Gericke quotes philosopher Robert P. Carroll saying the Bible is "too untidy, too sprawling, and too boisterous to be tamed by neat systems of thought."

At the same time, ethicist John Barton says most scholars recognize the Bible is "more than just a jumble of isolated precepts with no underlying rationale." The biblical narratives, laws, wisdom sayings, parables, and unique genrés of the Bible are the sources of its ethical concepts. However, Barton also says there are problematic texts and the author's intent is not always easy to decipher. Much of biblical narrative refrains from direct comment, and there are problems in turning to the narratives for ethical insight. "First... the narratives are often far from morally edifying... Second, though Old Testament stories are about what we might call 'moral issues', it is often not easy to decide what is being commended and what deplored. Third there is a general problem about describing the moral world of biblical narrative... are we talking about the real world...or the imagined world?" Barton concludes, the Bible's moral "philosophy is more complicated than it might appear."

Jewish philosophers Shalom Carmy and David Schatz explain one of many difficulties doing philosophy in the Bible is that philosophers dislike contradicting themselves whereas the Bible, by contrast, "often juxtaposes contradictory ideas, without explanation or apology". Gericke says using a descriptive, rather than an analytical philosophical approach, means the pluralism of the Bible need not be a problem. Descriptive philosophy is aimed purely at clarifying meaning and therefore, it has no difficulty "simply stating the nature of the diachronic variation and synchronic variability found in the biblical texts." Carmy and Schatz say the Bible does philosophical activity when it "depicts the character of God, presents an account of creation, posits a metaphysics of divine providence and divine intervention, suggests a basis for morality, discusses many features of human nature, and frequently poses the notorious conundrum of how God can allow evil."

Ethics

Philosopher Alan Mittleman says ethics in the Bible is not like western ethical theories in that it is seldom overtly "philosophical." It presents neither a systematic nor a deductive formal ethical argument, nor does it address traditional Western philosophical questions and arguments. The absence of Western approaches is not evidence there is an absence of ethics in the Bible however. Textual scholar Jaco Gericke writes, "The tendency to deny the Hebrew Bible anything philosophical when its rhetoric does not conform to Western varieties of philosophical systems actually involves a colonialist ethnocentric hermeneutical fallacy."

While there is no Western-style ethical system in the Bible, there are folk philosophical presuppositions in it; "in other words, the biblical texts contain metaphysical, epistemological, and ethical assumptions about the nature of reality, existence, life, knowledge, truth, belief, good and evil, value and so on" of the ancient folk who recorded it. Considering ethics in the Bible, therefore, means not using philosophical terms such as "deontological", "casuistic", "apodictic", and "theodicy", while still recognizing that, if a piece of literature contains ethical assumptions, it contains metaphysical and epistemological assumptions as well. It is "impossible to understand the Bible's fundamental structures of meaning without attending to the text's basic assumptions regarding reality, knowledge and value."[3]: 9, 206  These assumptions fall into the four basic philosophical categories.

Philosophical core

Metaphysics

First, Gericke says, metaphysics is found anywhere the Bible has something to say about "the nature of existence, reality, being, substance, mereology, time and space, causality, identity and change, objecthood and relations (e.g. subject and object), essence and accident, properties and functions, necessity and possibility (modality), order, mind and matter, freewill and determinism, and so on." Rolf Knierim says the Bible's metaphysic is "dynamistic ontology" which says reality is a dynamic process. Ancient texts do not use ontological language of "being." Instead, philosopher Mark Smith explains that in the Bible, a fundamental ontology is embodied in language about power where the world and its beings derive their reality (their being, their power to exist, and to act), from the power of God (Being itself). The messenger divinities, the angels, derive their power from the One God, as do human kings. In metaphysical language, the power of lesser beings participates in Power itself, identified as God.

Epistemology

Secondly, there is epistemology in the Hebrew Bible. The Hebrew Bible contains assumptions about the nature of knowledge, belief, truth, interpretation, understanding and cognitive processes. Pluralism is the norm, so that no unified epistemology can be reconstructed, however, an ethnoepistemology can be found. Ethnoepistemology examines the "entire gamut of human epistemological practices from ordinary folk to diviners, shamans, priests", and the authors themselves. Ethicist Michael V. Fox writes the primary axiom in Proverbs is that "the exercise of the human mind is the necessary and sufficient condition of right and successful behavior in all reaches of life: practical, ethical and religious" revealing a "folk presupposition" of epistemology: virtue is knowledge.

Ethical assumptions

Third there is ethics, and the Bible's meta-ethical assumptions: "the meaning of good and evil, the nature of right and wrong, criteria for moral discernment, valid sources of morality, the origin and acquisition of moral beliefs, the ontological status of moral norms, moral authority, cultural pluralism, axiological and aesthetic assumptions about the nature of value and beauty. These are all implicit in the texts." Fox writes that ancient Hebrew wisdom literature dwells on wisdom in a manner that separates it from wisdom literature of other ancient Near Eastern cultures. "This focus is closely bound to its ethics." Mittleman explains that ethics in the Bible are provided by patterns of moral reasoning that focus on conduct and character. This moral reasoning is part of a broad normative covenantal tradition where duty and virtue are inextricably tied together in a mutually reinforcing manner. Sociologist Stephen Mott says ethics in the Bible is a corporate, community based ethic. It is not simply individual.

Logic

Fourth there is logic. The Bible's discourse contains assumptions about what constitutes valid arguments, the nature of language and its relation to reality. The philosophy of the Bible is a religious philosophy, and that is implicit in its texts on "the nature of reasoning in religious thought, the warranting of beliefs, the justification of religious experience, strategies in polemical arguments, the nature of rational thinking, and the logic of belief revision."

Ethical paradigms

Ethicist John Barton says there are three basic models, patterns or paradigms that form the basis of all ethics in the Bible: (1) obedience to God's will; (2) natural law; and (3) the imitation of God. Barton goes on to say the first is probably the strongest model. Obedience as a basis for ethics is found in Law and in the wisdom literature and in the Prophets. Eryl Davies says it is easy to overemphasize obedience as a paradigm since there is also a strong goal–oriented character to the moral teaching in the Bible. Asking where a course of action would lead was normal for the culture portrayed in biblical texts, and even laws have "motive clauses" oriented toward the future prosperity of the person being asked to obey.

"Natural law" as Barton uses it is "a vague phrase meant to be suggestive rather than defining." Eryl Davies says it is a term that should be used with some reservation since this is not the highly developed "natural law" found in Western thought. Nevertheless, the loosely defined paradigm is suggested by the ordering of the book of Genesis, where the creation story and the natural order were made a focal point as the book was assembled and edited. Natural law is in the Wisdom literature, the Prophets, Romans 1, and Acts 17. Natural law can be found in the book of Amos, where nations other than Israel are held accountable for their ethical decisions (Amos 1:3–2:5) even though they don't know the Hebrew god.

Davies says the clearest expression of the imitation of God as a basis for ethics is in Leviticus 19:2 where Yahweh instructs Moses to tell the people to be holy because Yahweh is holy. This idea is also in Leviticus 11:44; 20:7,26; 21:8. The prophets also asserted that God had moral qualities the Israelites should emulate. The Psalmists also frequently reflect on God's character forming the basis of the ethical life of those who worship Yahweh. Psalm 111, and 112 set out the attributes of God that must be reflected in the life of a 'true follower'. The ethic has limits; Barton points out that in 1 Samuel 26:19 David argues that if his own persecution is ordered by God that is one thing, but if it is the work of people, those people should be cursed.

Applied ethics

Political ethics

The Judge Deborah
 

Political theorist Michael Walzer says "the Bible is, above all, a religious book, but it is also a political book." There is no real political theory, as such, in the Bible, however, based on "legal codes, rules for war and peace, ideas about justice and obligation, social criticism, visions of the good society, and accounts of exile and dispossession" the Bible does contain folk presuppositions of comparative political views.

First, the Hebrew Bible (the Old Testament) advocates monarchy in Jerusalem, and also supports notions of theocracy; the speech of Abijah of Judah in Chronicles 2 13:4–12 is taken as one of the purest expressions of this idea; Yahweh ordained only David and his progeny to rule in Jerusalem and only Aaron and his progeny to serve in the Temple, and any other claims to political or religious power or authority are against the will of God. The Deuteronomist redaction of the Hebrew Bible especially emphasizes these ideas about the unity of politics and religion in a political state.

Biblical descriptions of divinely ordained monarchy directly underlie the understanding of Jesus as the "son of David" and the messiah (the anointed king) who at some point will govern the world.

Walzer says politics in the Bible is also similar to modern "consent theory" which requires agreement between the governed and the authority based on full knowledge and the possibility of refusal. Politics in the Bible also models "social contract theory" which says a person's moral obligations to form the society in which they live are dependent on that agreement. This implies a moral respect for God and his laws which is not a result of law, but pre-exists law. Walzer asserts this is what makes it possible for someone like Amos, "an herdsman and gatherer of sycamore fruit", to confront priests and kings, and remind them of their obligations. Moral law is, therefore, politically democratized in the Bible.

Walzer finds political ethics expressed in the Hebrew Bible in covenant, law, and prophecy, and he says they constitute an early form of almost democratic political ethics. First, God's covenant requires that everyone adhere equally to the agreement they made, as in later "general will" theories of democracy. "In the biblical texts, poor people, women, and even strangers, are recognized as moral agents in their own right whatever the extent of that agency might be." Second, Walker finds the idea that everyone was subject to God's law—that kings were not involved in making or interpreting the law, but were as subject to it, in principle, as every other Israelite. Third, Walzer finds in the Bible, prophets speak as the interpreters of divine law in public places to ordinary people. They came from every social strata and denounced the most powerful men in society—and everyone else too. Walzer wrote: "Their public and uninhibited criticism is an important signifier of religious democracy."

Political science scholar Amy E. Black says Jesus' command to pay taxes (Matthew 22:21), was not simply an endorsement of government, but was also a refusal to participate in the fierce political debate of his day over the Poll tax. Black quotes Old Testament scholar Gordon Wenham as saying, Jesus' response "implied loyalty to a pagan government was not incompatible with loyalty to God."

War and peace

Figures Five Kings of Midian Slain by Israel
 

Warfare as a political act of nationhood, is a topic the Bible addresses ethically, both directly and indirectly, in four ways: there are verses that support pacifism, and verses that support non-resistance; 4th century theologian Augustine identified aspects of just war in the Bible, and preventive war which is sometimes called crusade has also been supported using Bible texts. Near Eastern scholar Susan Niditch says "To understand attitudes toward war in the Bible is thus to gain a handle on war in general".

Pacifism is not in the Hebrew Bible, but an ethic of peace can be found there. The term peace is mentioned 429 times in the Bible—and more than 2500 times in classical Jewish sources. Many of those refer to peace as a central part of God's purpose for mankind. Political activist David Cortright writes that shalom (peace in Hebrew) is a complex word with levels of meaning that embody the conditions and values necessary to prevent war: "social justice, self-determination, economic well-being, human rights, and the use of non-violent means to resolve conflict."

Most texts used to support pacifism are in the New Testament, such as Matthew 5:38–48 and Luke 6:27–36, but not all. Passages of peace from the Hebrew Bible, such as Micah 4:3: "They will beat their swords into plowshares and their spears into pruning hooks", are also often cited. According to theologian Myron S. Augsberger, pacifism opposes war for any reason. The ethic is founded in separation from the world and the world's ways of doing things, obeying God first rather than the state, and belief that God's kingdom is beyond this world. Bible scholar Herman A. Hoyt says Christians are obligated to follow Christ's example, which was an example of non-resistance. This obligation is to individual believers, not corporate bodies, or "unregenerate worldly governments."

Near Eastern scholar Yigal Levin, along with archaeologist Amnon Shapira, write that the ethic of war in the Bible is based on the concept of self-defense. Self-defense, or defense of others, is necessary for a war to be understood as a just war. Levin and Shapira say forbidding war for the purpose of expansion (Deuteronomy 2:2-6,9,17-19), the call to talk peace before war (Deuteronomy 20:10), the expectation of moral disobedience to a corrupt leader (Genesis 18:23-33;Exodus 1:17, 2:11-14, 32:32;1 Samuel 22:17), as well as a series of verses governing treatment of prisoners (Deuteronomy 21:10–14; 2 Chronicles 28:10–15; Joshua 8:29, 10:26–27), respect for the land (Deuteronomy 20:19), and general "purity in the camp" (Deuteronomy 20:10–15) are aspects of the principles of just war in the Bible.

In Exodus, Deuteronomy, Joshua, and both books of Kings, warfare includes narratives describing a variety of conflicts with Amalekites, Canaanites, and Moabites. God commands the Israelites to conquer the Promised Land, placing city after city "under the ban", the herem of total war. This has been interpreted to mean every man, woman and child was to be killed. This leads many contemporary scholars to characterize herem as a command to commit genocide. Michael Walzer writes that herem was the common approach to war among the nations surrounding Israel of the bronze age, and Hebrew scholar Baruch A. Levine indicates Israel imported the concept from them. Walzer points out that verses 15 to 18 of Deuteronomy 20 are very old, suggesting "the addition of herem to an older siege law."

He goes on to say the earliest biblical sources show there are two ethics of conquest in the Bible with laws supporting each. Beginning at Deuteronomy 20:10–14 there is a limited war/(just war) doctrine consistent with Amos and First and Second Kings. From Deuteronomy 20 on, both war doctrines are joined without one superseding the other. However, starting in Joshua 9, after the conquest of Ai, Israel's battles are described as self-defense, and the priestly authors of Leviticus, and the Deuteronomists, are careful to give God moral reasons for his commandment. Scholars such as Paul Copan and Nicholas Wolterstorff have argued that the perceived order to commit genocide and descriptions of genocide were an example of "hagiographic hyperbole".

Holy war imagery is contained in the final book of the New Testament, Revelation, where John reconfigures traditional Jewish eschatology by substituting "faithful witness to the point of martyrdom for armed violence as the means of victory. Because the Lamb has won the decisive victory over evil by this means, his followers can participate in his victory only by following his path of suffering witness. Thus, Revelation repudiates apocalyptic militarism, but promotes the active participation of Christians in the divine conflict with evil".

Criminal justice

The Sabbath-breaker Stoned. Artistic impression of episode narrated in Numbers 15. James Tissot c.1900
 

Legal scholar Jonathan Burnside says biblical law is not fully codified, but it is possible to discern its key ethical elements. Key elements in biblical criminal justice begin with the belief in God as the source of justice and the judge of all, including those administering justice on earth. Criminal justice scholar Sam S. Souryal says the Bible emphasizes that ethical knowledge and moral character, of those within a justice system, are central to the administration of justice. He adds that foremost among the biblical ethical principles that ensure criminal justice are those prohibiting "lying and deception, racial prejudice and racial discrimination, egoism and the abuse of authority." In the Bible, human judges are thought capable of mediating even divine decisions if they have sufficient moral capacity and wisdom.

Biblical ethicist Christopher Marshall says there are about 20 offenses that carry the death penalty under Mosaic Law. Within the historical and ethical context of covenant, it was believed the covenant community suffered ritual pollution from certain sins, therefore capital punishment protected the community from the possible consequences of such pollution, as well as punished those who had broken covenant. "Evans explains that contemporary standards tend to view these laws of capital punishment as cavalier toward human life", however, within the framework of the ancient covenant, it suggests an ethic concerning the value of life was as much a communal value as an individual one.

Marshall goes on to say there are features of covenant law that have been adopted and adapted to contemporary human rights law: due process, fairness in criminal procedures, and equity in the application of the law. Within this ethic, judges are told not to accept bribes (Deuteronomy 16:19), were required to be impartial to native and stranger alike (Leviticus 24:22; Deuteronomy 27:19), to the needy and the powerful alike (Leviticus 19:15), and to rich and poor alike (Deuteronomy 1:16,17; Exodus 23:2–6). The right to a fair trial, and fair punishment, are also required (Deuteronomy 19:15; Exodus 21:23–25). Those most vulnerable in a patriarchal society—children, women, and strangers—were singled out for special protection (Psalm 72:2,4).

Relationships

Women, sex, marriage and family

In the Hebrew Bible

Almost all Near Eastern societies of the Bronze (3000–1200 BCE) and Axial Ages (800 to 300 BCE), including Israel and Judah, were patriarchal with patriarchy established in most by 3000 BCE. The patriarchal model of ancient Israel became an accepted aspect of biblical interpretation through anthropology of the nineteenth century. Feminist biblical scholars of second-wave feminism later appropriated it. In the early twenty first century there is substantial agreement among a wide variety of scholars that the Hebrew Bible is a predominantly patriarchal document from a patriarchal age. However, others assert there are also evidences of a kind of metaphysical "gender blindness" in the Hebrew Bible. Third wave feminists began raising concerns about the accuracy of a claim of overarching patriarchy for ancient Hebrew culture. Meyers concludes "male dominance was real, but it was fragmentary, not hegemonic".

Hebrew Bible scholar Tykva Frymer-Kensky says the role of women in the Bible is generally one that is subordinate to men, however, unlike other ancient literature, the Hebrew Bible does not explain or justify cultural subordination by portraying women as deserving of less because of their naturally evil or innately inferior natures. Discussions of the nature of women, such as those found in some Ancient and Classical Greek and Roman writings which describe women as an innately inferior race separate from the race of men, are conspicuously absent from the Hebrew Bible. The biblical depiction of early Bronze Age culture up through the Axial Age, depicts the "essence" (that is the Bible's metaphysical view of being and nature) of both male and female as "created in the image of God" with neither inherently inferior in nature. Old Testament scholar Jerome Creach says the placement of the Genesis (1:1–2:4a) story at the beginning of the entire Bible shows it was normative for those who gave the Hebrew Bible canon its present shape.

Laws concerning the loss of female virginity have no male equivalent. These and other gender differences found in the Torah suggest that, within those texts, women are subordinate to men. Adultery was defined differently for men than for women: a woman was an adulteress if she had sexual relations outside her marriage, but if a man had sexual relations outside his marriage with an unmarried woman, a concubine or a prostitute, it was not considered adultery on his part. Non-conforming sex – homosexuality, bestiality, cross dressing and masturbation – are described as being punishable. Stringent protection of the marital bond and loyalty to kin is portrayed as very strong.

The zonah of the Hebrew Bible is a woman who is not under the authority of a man; she may be a paid prostitute, but not necessarily. In the Bible, for a woman or girl who was under the protection of a man to be called a "zonah" was a grave insult to her and her family. The zonah is shown as lacking protection, making each zonah vulnerable and available to other men; the lack of a specific man governing her meant that she was free to act in ways that other women weren't. According to David Blumenthal, the Bible depicts the zonah as "dangerous, fearsome and threatening by her freedom, and yet appealing and attractive at the same time." Her freedom is recognized by biblical law and her sexual activity is not punishable. She is the source of extra-institutional sex. Therefore she is seen as a threat to patriarchy and the family structure it supports. Over time, the term "zonah" came to applied to a married woman who committed adultery, and that sense of the term was used as a metaphor for people being unfaithful to Yahweh, especially in the Book of Hosea and the Book of Ezekiel; the descriptions of sexual acts and punishments of the metaphorical zonah in those books are brutal and pornographic.

The Hebrew Bible contains strict purity laws, both ritual and moral. Near Eastern scholar Eve Levavi Feinstein writes "The concepts of pollution and sexuality seem inextricably linked", yet the views in the Bible vary more than is generally recognized. Pollution terminology is used for illegal sexual contact such as rape and adultery, and it is also used for legal and licit sexual intercourse, menstruation, and for some perhaps unavoidable diseases. This makes the Bible's view of the relationship between temporary ritual pollution and more serious moral pollution "murky." Pollution concepts in the Hebrew Bible are connected to certain areas of experience such as sex, death, and certain kinds of illnesses and food. The Hebrew term for pollution appears 286 times and the term for purity appears 207 times. Feinstein says the Hebrew Bible never uses the term 'pure' (טָהֵר) to describe virginity, but does use it to describe a married woman who has not committed adultery (Numbers 5:28). Wanton, unrepentant sins are seen as having a contaminating effect on the sanctuary similar to environmental pollution.

In the New Testament

Christ with the Woman Taken in Adultery, by Guercino, 1621. Depicts Jesus and the woman taken in adultery
 
Orthodox icon of Photina, the Samaritan woman, meeting Jesus by the well.

Jesus often spoke directly to women in public. The disciples were astonished to see Jesus talking with the Samaritan woman at the well of Sychar (John 4:7–26). He spoke freely with the woman taken in adultery (John 8:10–11), with the widow of Nain (Luke 7:12–13), the woman with the bleeding disorder (Luke 8:48; cf. Matt. 9:22; Mark 5:34), and a woman who called to him from a crowd (Luke 11:27–28). Similarly, Jesus addressed a woman bent over for eighteen years (Luke 13:12) and a group of women on the route to the cross (Luke 23:27–31). Jesus spoke in a thoughtful, caring manner. Each synoptic writer records Jesus addressing the woman with the bleeding disorder tenderly as "daughter" and he refers to the bent woman as a "daughter of Abraham" (Luke 13:16). Theologian Donald G. Bloesch infers that "Jesus called the Jewish women 'daughters of Abraham' (Luke 13:16), thereby according them a spiritual status equal to that of men."

Jesus held women personally responsible for their own behavior: for example there's the woman at the well (John 4:16–18), the woman taken in adultery (John 8:10–11), and the sinful woman who anointed his feet (Luke 7:44–50). Jesus dealt with each as having the personal freedom and enough self-determination to deal with their own repentance and forgiveness. There are several Gospel accounts of Jesus imparting important teachings to and about women: his public admiration for a poor widow who donated two copper coins to the Temple in Jerusalem, his friendship with Mary of Bethany and Martha, the sisters of Lazarus, and the presence of Mary Magdalene, his mother, and the other women as he was crucified. New Testament scholar Ben Witherington III says "Jesus broke with both biblical and rabbinic traditions that restricted women's roles in religious practices, and He rejected attempts to devalue the worth of a woman, or her word of witness."

The New Testament names many women among the followers of Jesus and in positions of leadership in the early church. New Testament scholar Linda Belleville says "virtually every leadership role that names a man also names a woman. In fact there are more women named as leaders in the New Testament than men. Phoebe is a 'deacon' and a 'benefactor' (Romans 16:11–12). Mary, Lydia and Nympha are overseers of house churches (Acts 12:12; 16:15; Colossians 4:15). Euodia and Syntyche are among 'the overseers and deacons' at Philippi (Philippians 1:1; cf, 4:2–3). The only role lacking specific female names is that of 'elder'—but there male names are lacking as well."

New Testament scholar Craig Blomberg asserts three primary texts critical to the traditional patriarchal view of women and women's roles as being supported in the New Testament: "1 Corinthians 14:34-35, where women are commanded to be silent in the church; 1 Timothy 2:11–15 where women (according to the TNIV) are not permitted to teach or have authority over a man; and 1 Corinthians 11:2–16 where the male and female relationship is defined in terms of kephalē commonly translated head."

Classics scholar Kyle Harper references the historian Peter Brown as showing ethics concerning sexuality and accepted sexual practices was at the heart of the early clash over Christianity's place in the world. Views on sexuality in the early church were diverse and fiercely debated within its various communities; these doctrinal debates took place within the boundaries of the ideas in Paul's letters and in the context of an often persecuted minority seeking to define itself from the world around it. In his letters, Paul often attempted to find a middle way among these disputes, which included people who saw the gospel as liberating them from all moral boundaries, and those who took very strict moral stances.

Conflicts between Christianity and the culture surrounding it over sexuality, as well as within Christianity itself, were fierce. For example, in Roman culture, widows were required to remarry within a few years of their husband's death, but Christian widows were not required to remarry and could freely choose to remain single, and celibate, with the church's support. As Harper says, "The church developed the radical notion of individual freedom centered around a libertarian paradigm of complete sexual agency." Many widows and single women were choosing not to marry, were staying celibate, and were encouraging other women to follow, but pagan response to this female activity was negative and sometimes violent toward Christianity as a whole. Margaret MacDonald demonstrates these dangerous circumstances were likely the catalysts for the "shift in perspective concerning unmarried women from Paul's [early] days to the time of the Pastoral epistles".

The sexual-ethical structures of Roman society were built on status, and sexual modesty and shame meant something different for men than it did for women, and for the well-born than it did for the poor, and for the free citizen than it did for the slave. In the Roman Empire, shame was a social concept that was always mediated by gender and status. Harper says: "The model of normative sexual behavior that developed out of Paul's reactions to the erotic culture surrounding him...was a distinct alternative to the social order of the Roman empire." For Paul, according to Harper, "the body was a consecrated space, a point of mediation between the individual and the divine." The ethical obligation for sexual self-control was placed equally on all people in the Christian communities, men or women, slave or free. In Paul's letters, porneia, (a single name for an array of sexual behaviors outside marital intercourse), became a central defining concept of sexual morality, and shunning it, a key sign of choosing to follow Jesus. Sexual morality could be shown by forgoing sex altogether and practicing chastity, remaining virgin, or having sex only within a marriage. Harper indicates this was a transformation in the deep logic of sexual morality as personal rather than social, spiritual rather than merely physical, and for everyone rather than solely for those with status.

Criticism

Elizabeth Anderson, a Professor of Philosophy and Women's Studies at the University of Michigan, Ann Arbor, states that "the Bible contains both good and evil teachings", and it is "morally inconsistent". Anderson criticizes what she terms morally repugnant lessons of the New Testament. She claims that "Jesus tells us his mission is to make family members hate one another, so that they shall love him more than their kin" (Matt 10:35–37), that "Disciples must hate their parents, siblings, wives, and children (Luke 14:26)", and that Peter and Paul elevate men over their wives "who must obey their husbands as gods" (1 Corinthians 11:3, 14:34–35, Eph. 5:22–24, Col. 3:18, 1 Tim. 2: 11–12, 1 Pet. 3:1). Anderson states that the Gospel of John implies that "infants and anyone who never had the opportunity to hear about Christ are damned [to hell], through no fault of their own".

Anderson criticizes commands God gave to men in the Old Testament, such as: kill adulterers, homosexuals, and "people who work on the Sabbath" (Leviticus 20:10; Leviticus 20:13; Exodus 35:2, respectively); to commit ethnic cleansing (Exodus 34:11–14, Leviticus 26:7–9); commit genocide (Numbers 21: 2–3, Numbers 21:33–35, Deuteronomy 2:26–35, and Joshua 1–12); and other mass killings. Anderson considers the Bible to permit slavery, the beating of slaves, the rape of female captives in wartime, polygamy (for men), the killing of prisoners, and child sacrifice. She also provides a number of examples to illustrate what she considers "God's moral character": "Routinely punishes people for the sins of others ... punishes all mothers by condemning them to painful childbirth", punishes four generations of descendants of those who worship other gods, kills 24,000 Israelites because some of them sinned (Numbers 25:1–9), kills 70,000 Israelites for the sin of David in 2 Samuel 24:10–15, and "sends two bears out of the woods to tear forty-two children to pieces" because they called someone names in 2 Kings 2:23–24.

Simon Blackburn states that the "Bible can be read as giving us a carte blanche for harsh attitudes to children, the mentally handicapped, animals, the environment, the divorced, unbelievers, people with various sexual habits, and elderly women".

Blackburn criticizes what he terms morally suspect themes of the New Testament. He notes some "moral quirks" of Jesus: that he could be "sectarian" (Matt 10:5–6), racist (Matt 15:26 and Mark 7:27), and placed no value on animal life (Luke 8: 27–33).

Blackburn provides examples of Old Testament moral criticisms, such as the phrase in Exodus 22:18, which he says has "helped to burn alive tens or hundreds of thousands of women in Europe and America": "Thou shalt not suffer a witch to live." He states that the Old Testament God apparently has "no problems with a slave-owning society", considers birth control a crime punishable by death, and "is keen on child abuse". Additional examples that are questioned today are: the prohibition on touching women during their "period of menstrual uncleanliness (Lev. 15:19–24)", the apparent approval of selling daughters into slavery (Exodus 21:7), and the obligation to put to death someone working on the Sabbath (Exodus 35:2).

Anglo-Saxon law

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