Ethics and Justification of War

A brief overview of Autonomous Weapon Systems (AWS) and their different levels of autonomy is provided, followed by a discussion of the risks represented by these systems under the light of the just war principles and insights from research in cybersecurity. Technological progress has brought about the emergence of machines that have the capacity to take human lives without human control. These represent an unprecedented threat to humankind. This commentary starts from the example of chemical weapons, now banned worldwide by (...) the Geneva protocol, to illustrate how technological development initially aimed at the benefit of humankind has, ultimately, produced what is now called the “weaponization of Artificial Intelligence” (AI). We are led to conclude that AWS fail the discrimination principle, and that the only way of mitigating the risk they represent to humankind is the rapid negotiation of treaties for the implementation of an international zero-tolerance policy against the development and/or deployment of autonomous weapon systems. Given that scientific research on AWS is altogether lacking in the public domain, the viewpoint here is based on common sense rather than scientific evidence. Yet, the implications of the potential weaponization of our work as scientists, especially in the field of AI, are reaching further than we may think. The potential consequences of the deployment of AWS for citizen stakeholders are incommensurable. This viewpoint points towards good reasons why we need to raise awareness of the threats represented by AWS, and legal policies to ensure that these threats will not materialize. (shrink)

This paper argues that culture itself can be a weapon against the disentitled within cultures, and against members of other cultures; and when cultures are unjust and hegemonic, the theft of and destruction of elements of their culture can be a justifiable weapon of self-defense by the oppressed. This means that in at least some conflicts, those that are really insurgencies against oppression, such theft and destruction should not be seen as war crimes, but as legitimate military maneuvers. The paper (...) also argues that in general it is better for wars to be prosecuted by the theft and destruction of cultural property rather than by means of killing and debasing of lives, so that, again, these things should not be disincentivized by being classed as war crimes, but in fact should be the preferred methods of war. This makes it all the more problematic to have these things counted as war crimes when killing and rape are not. In the course of these arguments, the distinction is made between people and their culture; and the question is mooted whether the destruction of cultural artifacts is an evil, and if so, how great an evil. Finally, an argument is given against the view that it is wrong for art and culture experts to give assessments for the value of artifacts because this will be the enabling of the theft and destruction of artifacts and their cultures. If we do not place value on things, we cannot know what is most good and so most worth preserving in cultures and their artifacts. So we must carry on with judging, and then make sure we act to prevent the exploitation of the things we have rightly come to value. (shrink)

Academics working on military ethics and serving military personnel rarely have opportunities to talk to each other in ways that can inform and illuminate their respective experiences and approaches to the ethics of war. The workshop from which this paper evolved was a rare opportunity to remedy this problem. Our conversations about First Lieutenant (1LT) Portis’s experiences in combat provided a unique chance to explore questions about the relationship between oversight, accountability, and the idea of moral risk in military operations. (...) In this paper, we outline a particular experience of 1LT Portis’s that formed the basis of our discussions, before elucidating the ethical issues this experience raised. In particular, we see 1LT Portis’s experience as, first, illustrative of the problem of moral risk – when military personnel are placed in situations of moral temptation. The problem of moral risk, we propose, is best understood through the framework of the military’s duty of care. Second, we see his experience as highlighting tensions within the dominant moralized warrior model of the military profession. What we call a toxic warrior identity — a distorted form of the moralized warrior identity — can negatively affect the attitudes of military personnel toward rules, policies, procedures, and accountability mechanisms, particularly in relation to non-combat related roles and duties and when leaders must choose between competing bureaucratic demands. We see 1LT Portis’s experience as illustrative of these tensions, yet his experiences also highlight important concerns about the impact of increasing bureaucratic demands on military functioning. In the conclusion, we address the need to balance concerns about toxic warrior identity with legitimate criticisms of overly demanding bureaucracy and suggest avenues for further research on this issue. (shrink)

McMahan’s own example of a symmetrical defense case, namely his tactical bomber example, opens the door wide open for soldiers to defend their fellow-citizens (on grounds of their special obligations towards them) even if as part of this defense they target non-liable soldiers. So the soldiers on both sides would be permitted to kill each other and, given how McMahan defines “justification,” they would also be justified in doing so and hence not be liable. Thus, we arrive, against McMahan’s intentions, (...) at a moral equality of combatants. In addition, his own account of liability cannot deal adequately with symmetrical defense cases in the first place. This undermines his presupposition that justification defeats liability, which is central to his defense of the moral inequality of combatants. I shall argue that McMahan’s attempts to counter these objections fail and that therefore his general claim of the moral inequality of combatants remains unpersuasive. (shrink)

Saba Bazargan proposes a novel “hybrid” justification for the killing of minimally responsible threats (MRTs). His account allegedly combines two elements, namely “the complex account of liability” and “the lesser-evil discounting view.” I argue that Bazargan’s conclusion that minimally responsible threats can sometimes be killed as well as certain other conclusions that Bazargan regards as a particular advantage of his hybrid account are single-handedly generated by one element of the “hybrid account,” namely by the lesser-evil discounting view. The lesser-evil discounting (...) view therefore does not need to be combined with “the complex account of liability,” nor, indeed, with any account of liability. Thus, Bazargan’s hybrid view is redundant. Moreover, I will argue that both the hybrid view and the lesser evil discounting view of killing MRTs have strongly counter-intuitive implications and should therefore be rejected. (shrink)

In dit hoofdstuk presenteer ik de belangrijkste bevindingen en uitspraken uit mijn diepte-interviews met de respondenten. Ik geef hiermee antwoord op de deelvragen ‘Wat voor beeld wordt er gevormd in Nederlandse kranten over geweldpleging door de Staat in Nederlands-Indië?’, ‘Welk beeld in Nederlandse kranten is exemplarisch voor positieve of negatieve berichtgeving over geweldpleging door de Staat in Nederlands-Indië?’, ‘Wat zijn de belangrijkste reacties geweest van media, Staat of andere betrokkenen op de berichtgeving in kranten over Nederlandse oorlogsmisdaden in Indië?’ en (...) ‘Hoe kijken representatoren voor media, Staat, betrokkenen en/of nabestaanden zelf aan tegen de beeldvorming over de misdragingen in Nederlands-Indië?’ De vijf geïnterviewde experts hebben zich uiteraard uitgelaten over beeldvorming in Nederlandse kranten over verschillende perioden. Ik heb de paragrafen daar voor het gemak tevens chronologisch naar ingedeeld. (shrink)

This volume seeks to divide challenges to the just war tradition into thematic categories, to better outline the changing landscape of the Just War tradition. The motivating idea and common thread that will carry through the collection is to engage in a process of reflective equilibrium where the various authors will not only present some element in the Just War tradition to see how it applies to modern warfare, but how the facts about modern warfare can and ought to bear (...) upon/change different elements in the philosophy and ethics that underpin Just War theories. We see the book as a link between theoretical discussions of modern warfare and the practical and real-world developments of warfare in the 21st century. (shrink)

Throughout the Yemeni Civil War, western states have supplied weapons used in the indiscriminate bombing campaign conducted by the Saudis. In defence of their actions, British politicians have argued that they are exchanging weapons for influence, and using the influence obtained to encourage compliance with humanitarian law. An additional premise in the argument is that Britain is using its influence more benignly than alternative suppliers would use theirs if Britain were not on the scene. The idea is that Britain is (...) substituting itself for other, less scrupulous, interveners. I argue that, regardless of whether British substitution intervention could be justified in this way…, it is not in fact justified, because Britain has not plausibly used its influence to secure an amount of good sufficient to offset the various harms that its actions have created (or to discharge the expanded duties of rescue that greater influence entails). In addition, the article identifies the various forms that substitution intervention can take, and shows how the concept reveals hitherto neglected reasons to both support and oppose intervention in foreign conflicts. (shrink)

I argue that, if drones make waging war easier, the reason why they do so may not be the one commonly assumed within the philosophical debate – namely the promised reduction in casualties on either side – but a more complicated one which has little to do with concern for one’s own soldiers or, for that matter, the enemy; and a lot more to do with the political intricacies of international relations and domestic politics; I use the example of the (...) Obama Administration’s drone policies to illustrate this argument. My point is meant to have wider methodological significance: philosophy can make an important contribution to this and related applied debates; but it is not by artificially – and optimistically – simplifying realities on the ground that philosophers can be of help. (shrink)

Rights-based approaches and consequentialist approaches to ethics are often seen as being diametrically opposed to one another. In one sense, they are. In another sense, however, they can be reconciled: a ‘global’ form of consequentialism might supply consequentialist foundations for a derivative morality that is non-consequentialist, and perhaps rights-based, in content. By way of case study to illustrate how this might work, I survey what a global consequentialist should think about a recent dispute between Jeff McMahan and Henry Shue on (...) the morality and laws of war. (shrink)

Wars are large-scale conflicts between organized groups of belligerents, which involve suffering, devastation, and brutality unlike almost anything else in human experience. Whatever one’s other beliefs about morality, all should agree that the horrors of war are all but unconscionable, and that warfare can be justified only if we have some compel- ling account of what is worth fighting for, which can justify contributing, as individu- als and as groups, to this calamitous endeavour. Although this question should obviously be central (...) to both philosophical and politi- cal discussion about war, it is at the forefront of neither. In recent years, philosophical discussion of warfare has bloomed, but the debate has focused on whom we may kill, on the assumption that our aims are justified.1 Political debate, meanwhile, is more concerned with matters of prudence, international law, and public justification, than with reassessing what is worth fighting for. For wars of intervention to halt or prevent massive humanitarian crises, this gap is not so troubling. When warfare is the only means to prevent the mass killing or enslavement of the innocent, the purposes of military force are clear enough (though undoubtedly many other problems remain). The problem is more pressing, how- ever, for the justification of national defence.3 Although common-sense morality and international law view national defence as the paradigm case of justified warfare, grounding this consensus is surprisingly difficult.4 We typically believe that any state is justified in using lethal force to protect its territory against any form of uninvited military incursion by any other state. And yet we lack a good argument to explain why this should be so. In this chapter, I explain why one familiar and otherwise plausible approach to the justification of killing in war cannot adequately ground common-sense views of permissible national defence.5 Reductionists believe that justified warfare reduces to an aggregation of acts that are justified under ordinary principles of interpersonal morality.6 The standard form of reductionism focuses on the principles governing killing in ordinary life, specifically those that justify intentional killing in self- and other-defence, and unintended but foreseen (for short, collateral) killing as a lesser evil. Justified warfare, on this view, is no more than the coextension of multiple acts justified under these two principles. Reductionism is the default philosophical approach to thinking through the ethics of killing in war. It makes perfect sense to ask what principles govern permissible kill- ing in general, before applying them to the particular context of war. If it cannot deliver a plausible set of conclusions about when national defence is permitted, then we must either revise our beliefs about which conclusions count as plausible, or else face the significant challenge of developing a different theoretical model for justifying war- fare—an exceptionalist model, which views war as an exception to the regular moral landscape, to which principles apply which apply to nothing else but war.7 We must show, in other words, that there is something worth fighting for in wars of national defence, which is not engaged when we use force in any other context. The chapter proceeds as follows. Section 2.2 sets out the argument against reduc- tionism.8 Section 2.3 considers and rebuts one common response to the argument, which has often been thought sufficient grounds to disregard its conclusion. Section 2.4 then asks whether a modified reductionism would survive unscathed by the argu- ment. Finally, section 2.5 sets out some desiderata on a plausible exceptionalist alterna- tive. Section 2.6 concludes. (shrink)

Is there is a moral obligation to militarily intervene in another state to stop a genocide from happening (if this can be done with proportionate force)? My answer is that under exceptional circumstances a state or even a non-state actor might have a duty to stop a genocide (for example if these actors have promised to do so), but under most circumstances there is no such obligation. To wit, “humanity,” states, collectives, and individuals do not have an obligation to make (...) such promises in the first place or to create institutions that would impose a legal obligation of intervention upon them. Nor do states or persons or humanity “collectively” have – originally, without specifically creating such duties by contracts or promises – any pro tanto or special duties to save strangers at considerable cost to themselves or their own citizens (including their soldiers). That is, these costs do not merely override a duty to intervene, but rather there is no such duty to begin with – as shown by the fact that in such cases of non-intervention agents would not owe those they let die any compensation: if I do not save someone’s life because saving him would have cost me my arm or would have come with a high risk of losing my own life or would have forced me to kill innocent bystanders, I do not owe this person compensation. Thus the point of this chapter is that there is no “natural” or “general” or “original” duty to militarily intervene (or to create a legal obligation) to stop a genocide. I will consider and refute a number of arguments to the contrary, for example by Lango, Tan, and Pattison. (shrink)

What one is ultimately interested in with regard to ‘just cause’ is whether a specific war, actual or potential, is justified. I call this ‘the applied question’. Answering this question requires knowing the empirical facts on the ground. However, an answer to the applied question regarding a specific war requires a prior answer to some more general questions, both descriptive and normative. These questions are: What kind of thing is a ‘just cause’ for war (an aim, an injury or wrong (...) suffered, or something different altogether)? I call this ‘the formal question’. Then there is what I call the ‘the general substantive question’. Depending on the previous answer to the formal question, the general substantive question can be formulated as: ‘Which causes are just?’ or as ‘Under what conditions is there a just cause?’ A final question, which has recently elicited increased interest, is what I call ‘the question of timing’: does the ‘just cause’ criterion only apply to the initiation of a war or also to the continuation of a war, that is, can a war that had a just cause at the beginning lose it at some point in its course (and vice versa)? I argue that a just cause is a state of affairs. Moreover, the criterion of just cause is not independent of proportionality and other valid jus ad bellum criteria. One cannot know whether there is a just cause without knowing whether the other (valid) criteria (apart from ‘right intention’) are satisfied; and this account has certain theoretical and practical advantages. As regards the general substantive question, I argue that all kinds of aims can, in principle, be legitimately pursued by means of war, even aims that might sound dubious at first, like vengeance or the search for glory. Thus, the pursuit of such aims does not make the war disproportionate or deprive it of just cause. As regards the question of timing, I argue that the criteria of jus ad bellum apply throughout the war, not only at the point of its initiation. While starting a war at t1 might be justified, continuing it at time t2 might be unjustified (and vice versa), and this insight does not require an addition to jus ad bellum but is already contained in it. (shrink)

As several scholars have argued, far from being antithetical to American values, the torture of nonwhite peoples has long been a method through which the United States has enforced (at home and abroad) a conception of what I will call “white moral citizenship." What is missing from this literature, however, is an exploration of the role that the erasure of torture, and the political and public narratives that are used to justify torture, plays in this function. -/- As I will (...) demonstrate in this article, the erasure of American torture takes at least three different but mutually reinforcing forms: erasure of the fact of torture, erasure of the experience of torture, and erasure of the victims of torture. Erasure of the fact of torture occurs when lack of education and public discussion creates widespread ignorance about the history of torture in America, as has occurred in relation to the post-9/11 torture program. Erasure of the experience of torture occurs when victims’ experiences of extreme suffering, and practices or institutions that inflict extreme suffering (such as solitary confinement), are not acknowledged as forms of torture. Erasure of the victims of torture occurs when victims are treated with indifference and even contempt, even when what they suffered is acknowledged to be torture, and their perspectives and experiences are dismissed, minimized, or ignored. -/- As I shall argue, both the use of the torture and the forms of erasure described above are essential components in the ongoing enforcement of the normative boundaries of American white moral citizenship and the myth of American exceptionalism and civilization. The repeating pattern of the use and erasure of torture leads to the ongoing toleration of practices that constitute torture and that overwhelmingly impact people of color. Until this pattern of justification and erasure is recognized and confronted, torture will continue to be embedded within American culture and institutions. (shrink)

I here consider the reasonableness of punishing future autonomous military robots. I argue that it is an engineering desideratum that these devices be responsive to moral considerations as well as human criticism and blame. Additionally, I argue that someday it will be possible to build such machines. I use these claims to respond to the no subject of punishment objection to deploying autonomous military robots, the worry being that an “accountability gap” could result if the robot committed a war crime. (...) (Sparrow 2007). But these robots will be blameworthy and morally responsible for their wrongful conduct. I then show that we have reasons to punish them based both on good effects and the impact on the robot, itself. (shrink)

Journal of Applied Philosophy, EarlyView.

Recent decades have witnessed tremendous progress in artificial intelligence and in the development of autonomous systems that rely on artificial intelligence. Critics, however, have pointed to the difficulty of allocating responsibility for the actions of an autonomous system, especially when the autonomous system causes harm or damage. The highly autonomous behavior of such systems, for which neither the programmer, the manufacturer, nor the operator seems to be responsible, has been suspected to generate responsibility gaps. This has been the cause of (...) much concern. In this article, I propose a more optimistic view on artificial intelligence, raising two challenges for responsibility gap pessimists. First, proponents of responsibility gaps must say more about when responsibility gaps occur. Once we accept a difficult-to-reject plausibility constraint on the emergence of such gaps, it becomes apparent that the situations in which responsibility gaps occur are unclear. Second, assuming that responsibility gaps occur, more must be said about why we should be concerned about such gaps in the first place. I proceed by defusing what I take to be the two most important concerns about responsibility gaps, one relating to the consequences of responsibility gaps and the other relating to violations of jus in bello. (shrink)

Much of our ordinary thought and talk about responsibility exhibits what I call the ‘pie fallacy’—the fallacy of thinking that there is a fixed amount of responsibility for every outcome, to be distributed among all those, if any, who are responsible for it. The pie fallacy is a fallacy, I argue, because how responsible an agent is for some outcome is fully grounded in facts about the agent, the outcome and the relationships between them; it does not depend, in particular, (...) on how responsible anyone else is for that same outcome. In this paper, I explore how the pie fallacy can arise by considering several different kinds of case in which two or more agents are responsible for the same outcome. I’ll end with some brief remarks on the potential consequences of my arguments for how to think about responsibility in war. (shrink)

This chapter considers how the adoption of autonomous weapons systems (AWS) may affect jus ad bellum principles of warfare. In particular, it focuses on the use of AWS in non-international armed conflicts (NIAC). Given the proliferation of NIAC, the development and use of AWS will most likely be attuned to this specific theater of war. As warfare waged by modernized liberal democracies (those most likely to develop and employ AWS at present) increasingly moves toward a model of individualized warfare, how, (...) if at all, will the principles by which we measure the justness of the commencement of such hostilities be affected by the introduction of AWS, and how will such hostilities stack up to current legal agreements surrounding their more traditional engagement? This chapter claims that such considerations give us reason to question the moral and legal necessity of ad bellum proper authority. (shrink)

Academics working on military ethics and serving military personnel rarely have opportunities to talk to each other in ways that can inform and illuminate their respective experiences and approaches to the ethics of war. The workshop from which this paper evolved was a rare opportunity to remedy this problem. Our conversations about First Lieutenant (1LT) Portis’s experiences in combat provided a unique chance to explore questions about the relationship between oversight, accountability, and the idea of moral risk in military operations. (...) In this paper, we outline a particular experience of 1LT Portis’s that formed the basis of our discussions, before elucidating the ethical issues this experience raised. In particular, we see 1LT Portis’s experience as, first, illustrative of the problem of moral risk – when military personnel are placed in situations of moral temptation. The problem of moral risk, we propose, is best understood through the framework of the military’s duty of care. Second, we see his experience as highlighting tensions within the dominant moralized warrior model of the military profession. What we call a toxic warrior identity — a distorted form of the moralized warrior identity — can negatively affect the attitudes of military personnel toward rules, policies, procedures, and accountability mechanisms, particularly in relation to non-combat related roles and duties and when leaders must choose between competing bureaucratic demands. We see 1LT Portis’s experience as illustrative of these tensions, yet his experiences also highlight important concerns about the impact of increasing bureaucratic demands on military functioning. In the conclusion, we address the need to balance concerns about toxic warrior identity with legitimate criticisms of overly demanding bureaucracy and suggest avenues for further research on this issue. (shrink)

The article critically analyzes one of the central assumptions of Michael Walzer’s version of just war theory, as presented in his main work devoted to war ethics. As requested by the author of Just and Unjust Wars, the controversial nature of the principle of the moral equality of soldiers is revealed by discussing the actual course of events of a historical military conflict – namely, the outbreak of World War II, one of the main issues dealt with in Walzer’s book. (...) The exclusion of individual responsibility of people involved in a military operation which finds no moral justification seems to entail a number of consequences that put a heavy burden on Walzer’s overall model of military ethics. In order to ensure the necessary level of coherence of just war theory one may need to modify Walzer’s principle of the moral equality of soldiers – at least in relation to the participants of total war. (shrink)

The mass killings, large-scale gang rape and large-scale expulsion of the Rohingyas from Myanmar constitute one of the most repugnant world events in recent years. This article addresses the question of whether armed humanitarian intervention would have been morally permissible to protect the Rohingyas. It approaches the question from the perspective of the jus ad bellum criteria of just war theory. This approach does not yield a definitive answer because knowing whether certain jus ad bellum conditions might have been satisfied (...) is difficult to judge without detailed knowledge of military intelligence assessments. Nevertheless, I argue that there was just cause for intervention according to both liberal and communitarian perspectives; that legitimate authority in the form of United Nations Security Council authorization would not have been morally necessary; that it is doubtful whether permissible intervention would have required humanitarian intent; that in late August 2017, intervention might well have been a last resort, but that morally relevant facts suggest intervention might have been disproportionate and lacked a reasonable chance of success, such that, all things considered, it would have perhaps been impermissible. -/- (Free access via third external link). (shrink)

This book develops a new contractualist foundation for just war theory, which defends the traditional view of the moral equality of combatants and associated egalitarian moral norms. -/- Traditionally it has been viewed that combatants on both sides of a war have the same right to fight, irrespective of the justice of their cause, and both sides must observe the same restrictions on the use of force, especially prohibitions on targeting noncombatants. Revisionist philosophers have argued that combatants on the unjust (...) side of a war have no right to fight, that pro-war civilians on the unjust side might be targetable, and that lawful combatants on the unjust side might in principle be liable to prosecution for their participation on the unjust side. This book seeks to undercut the revisionist project and defend the traditional view of the moral equality of combatants. It does so by showing how revisionist philosophers fail to build a strong foundation for their arguments and misunderstand that there is a moral difference between collective military violence and a collection of individually unjustified violent actions. Finally, the book develops a theory defending the traditional view of military ethics based on a universal duty of all people to support just institutions. (shrink)

L'America e il mondo sono in procinto di collassare a causa dell'eccessiva crescita demografica, la maggior parte per il secolo scorso, e ora tutto questo, a causa della gente del terzo mondo. Il consumo di risorse e l'aggiunta di altri 4 miliardi di ca. 2100 crolleranno la civiltà industriale e porterà alla fame, alle malattie, alla violenza e alla guerra su scala impressionante. La terra perde almeno l'1% del suo suolo superiore ogni anno, così come si avvicina a 2100, la (...) maggior parte della sua capacità di coltivazione alimentare sarà andato. Miliardi moriranno e la guerra nucleare è tutt'altro che certa. In America, questo è stato enormemente accelerato dalla massiccia immigrazione e dalla riproduzione degli immigrati, unite agli abusi resi possibili dalla democrazia. La natura umana depravata trasforma inesorabilmente il sogno della democrazia e della diversità in un incubo di criminalità e povertà. La Cina continuerà a travolgere l'America e il mondo, finché manterrà la dittatura che limita l'egoismo. La causa principale del collasso è l'incapacità della nostra psicologia innata di adattarsi al mondo moderno, che porta le persone a trattare le persone non correlate come se avessero interessi comuni. L'idea dei diritti umani è una fantasia malvagia promossa dalla sinistra per distogliere l'attenzione dalla spietata distruzione della terra da parte della sfrenata maternità del terzo mondo. Questo, oltre all'ignoranza della biologia e della psicologia di base, porta alle illusioni di ingegneria sociale dei parzialmente istruiti che controllano le società democratiche. Pochi capiscono che se aiuti una persona che fai del male a qualcun altro, non c'è pranzo gratuito e ogni singolo oggetto che qualcuno consuma distrugge la terra in modo irreparabile. Di conseguenza, le politiche sociali ovunque sono insostenibili e una dopo l'altra tutte le società senza rigorosi controlli sull'egoismo crolleranno nell'anarchia o nella dittatura. I fatti più basilari, quasi mai menzionati, sono che non ci sono abbastanza risorse in America o nel mondo per sollevare una percentuale significativa dei poveri dalla povertà e tenerli lì. Il tentativo di farlo sta mandando in bancarotta l'America e distruggendo il mondo. La capacità della terra di produrre cibo diminuisce ogni giorno, così come la nostra qualità genetica. E ora, come sempre, di gran lunga il più grande nemico dei poveri sono gli altri poveri e non i ricchi. Senza cambiamenti drammatici e immediati, non c'è speranza di prevenire il crollo dell'America, o di qualsiasi paese che segua un sistema democratico. (shrink)

가장 먼저 명심해야 할 점은 중국이 이것을 말한다면, 우리는 중국 인민에 대해 말하는 것이 아니라 중국 공산당을 통제하는 사회병리학자들, 즉 중국 공산당의 7대 노인사회병연쇄살인범(SSSSK)이나 공산당 상무위원 25명 등이다. 중국 정부의 제3차 세계대전과 총체적 지배에 대한 중국 공산당의 계획은 중국 정부의 출판물과 연설에서 아주 분명하게 드러나며 이는 시진핑의 '중국의 꿈'이다. 중국을 지배하는 소수 민족(아마도 수십~수백 명)과 다른 모든 사람들에게 는 악몽(14억 중국인 포함)의 꿈입니다. 매년 100억 달러를 통해 그들 또는 인형은 신문, 잡지, TV 및 라디오 채널을 소유하거나 제어하고 매일 대부분의 주요 (...) 미디어에 가짜 뉴스를 배치할 수 있습니다. 또한, 그들은 더 많은 선전을 배치하고 합법적 인 논평 (50 센트 군대)을 익사 모든 미디어를 트롤 군대 (어쩌면 수백만의 사람들)가있습니다. 자원의 3rd 세계를 제거하는 것 외에도, 수조 달러 벨트 와 도로 이니셔티브의 주요 추진력은 전 세계적으로 군사 기지를 구축하고있다. 그들은 소련과의 냉전을 피크닉처럼 보이게 하는 거대한 첨단 무기 경쟁으로 자유 세계를 강요하고 있습니다. SSSSK, 그리고 세계의 나머지 군대는 고급 하드웨어에 엄청난 금액을 지출하고 있지만, 그것은 WW3 (또는 그에 이르는 작은 계약)가 소프트웨어가 지배 될 가능성이 높습니다. 그것은 SSSSK, 아마 더 많은 해커와 함께 (코더) 다음 결합 세계의 모든 나머지, 단지 그물을 통해 적을 마비하여, 최소한의 물리적 충돌로 미래의 전쟁을 이길 것입니다. 위성, 전화, 통신, 금융 거래, 전력망, 인터넷, 고급 무기, 차량, 기차, 선박 또는 비행기가 없습니다. 중국 공산당을 제거하고 14억 명의 중국 포로를 석방하고 제3차 세계대전으로 의한 미치광이 행진을 끝내는 두 가지 주요 경로가 있습니다. 평화로운 것은 군대가 공급되고 중국 공산당을 퇴화할 때까지 중국 경제를 황폐화하기 위해 전격적인 무역 전쟁을 시작하는 것입니다. 중국 경제를 폐쇄하는 대안은 중국 의 20대의회에서50대의 열경화성 드론을 표적으로 삼는 것과 같은 제한된 전쟁이며, 최고 위원전원이 한 자리에 있지만 2022년까지는 연례 본회의를 열수 있을 것입니다. 중국은 공격이 일어났을 때 무기를 내려놓고 민주선거를 준비하거나 석기 시대로 들어갈 준비를 해야 한다는 통보를 받을 것이다. 다른 대안은 전지적 핵 공격입니다. 중국공산당의 현재 진로를 감안할 때 군사적 대결은 불가피하다. 수십 년 내에 남중국해 나 대만의 섬에서 일어날 가능성이 있지만 전 세계적으로 군사 기지를 세우면 어디서나 발생할 수 있습니다 (웅크리고있는 호랑이 등 참조). 미래의 갈등은 모든 군사 및 산업 통신, 장비, 발전소, 위성, 인터넷, 은행 및 인터넷에 연결된 모든 장치 또는 차량의 제어 시스템을 해킹하고 마비시켜 사이버 전쟁을 강조하는 CCP의 명시된 목표와 하드 킬 및 소프트 킬 측면을 가질 것입니다. SS는 중국의 신호를 기다리거나 미국 선박이나 비행기의 서명을 찾고 있을 수 있는 재래식 또는 핵무기를 발사할 수 있는 전 세계 유인 및 자율 표면 및 수중 잠수함 또는 드론을 서서히 수비하고 있습니다. 우리의 위성을 파괴하는 동안, 따라서 전 세계적으로 미국과 우리 군대 사이의 통신을 제거, 그들은 그들의 를 사용합니다, 대상과 현재 우수한 해군을 파괴하기 위해 드론과 함께. 물론 이 모든 작업은 AI에 의해 자동으로 수행됩니다. 지금까지 중국 공산당의 가장 큰 동맹국은 미국의민주당이다. 선택은 지금 중국 공산당을 중지하거나 전 세계에 걸쳐 중국 감옥을 확장으로 보는 것입니다. 현대 사회의 미치광이 경로에 대한 자세한 내용은 미국의 민주주의 - 부고와 세계 3rd Edition 2019 및 21st 세기의 자살 유토피아 망상:철학, 인간의 본성과 문명의 붕괴 th (2019)와 같은 내 다른 작품을 참조 할 수 있습니다. (shrink)

これは完璧な本ではありませんが、それはユニークであり、最初の400ページほどをスキミングすると、最後の300ページ(約700ページ)は、時間の経過とともに暴力やマナーの社会的変化に行動について知られて いるものを適用するかなり良い試みです。基本的なトピックは、私たちの遺伝学はどのように社会の変化を制御し、制限するかということです。驚くべきことに、彼は動物や人間の社会生活の多くを説明する親族の選択(包 括的なフィットネス)の性質を記述することができません。彼はまた、(ほぼすべての人と同様に)私が高次思考の記述心理学(DPHOT)と呼ぶのを好む合理性の論理的構造(LSR - John Searleの好ましい用語)を記述するための明確な枠組みを欠いている。彼は、人々や地球を虐待し、搾取する他の多くの方法について何かを言うべきでした nearly。暴力の概念を拡張して-、誰かの遺伝子の複製の世界的な長期的な結果を含め、進化がどのように機能するか(すなわち、親族の選択)の性質を把握することは、歴史、現在の出来事、そして物事が今後数百 年でどのように行われる可能性が高いかについて非常に異なる視点を提供します。歴史に対する身体的暴力の減少は、地球の絶え間なく増加する無慈悲な強姦(すなわち、人々が自分の子孫の将来を破壊することによって) 一致している(そして可能になった)ことを知るから始めるかもしれません’。ピンカー(ほとんどの人と同じように)は、重要なのは生物学であるときに、しばしば文化の表面性に気を取られます。ウィルソンの「地球の 社会的征服」とノワクとハイフィールドの「スーパーコオペレータ」の私の最近のレビューをここで、ネット上で「真の利他主義」(グループ選択)の空虚さ、そして親族選択の運営と文化的な言葉で行動を記述することの 無駄と表面性の簡単な要約を参照してください。 これは古典的な自然/育成の問題であり、自然の切り札は無限に育てます。本当に重要なのは、人口と資源破壊の容赦ない増加(医療と技術、警察と軍による紛争抑制による)によって地球に対して行われた暴力です。1日 に約20万人以上の人々(10日ごとに別のラスベガス、毎月別のロサンゼルス)、6海/人/年に入る6トンほどの表土-世界の全ての年間消えていく約1%などは、何らかの奇跡が起こらない限り、生物圏と文明が次の 2世紀の間に大部分が崩壊し、飢餓、悲惨、暴力が起こることを意味します。 暴力的な行為を行う人々のマナー、意見、傾向は、彼らがこの大惨事を避けるために何かを行うことができる限り、関連性はありませんし、私はそれがどのように起こるか分かりません。議論のためのスペースはなく、意味 もありません(はい、私は致命的です)ので、私は彼らが事実であるかのようにいくつかのコメントをします。私が他の人を犠牲にして1つのグループを宣伝することに個人的な利害関係があるとは想像しないでください。 私は78で、子孫も近親者もおらず、政治的、国家的、宗教的なグループと識別せず、デフォルトで属するものを他のすべてと同じように反発的なものと見なしません。 両親は地球上で最悪の生命の敵であり、物事の広い視野を持って、女性の暴力(男性が行うもののほとんどと同様に)は、主にスローモーションで行われ、時間と空間の距離で行われ、主に代理人によって行われているとい う事実を考えると、女性は男性と同じくらい暴力的です。ますます、女性は仲間を持っているかどうかに関係なく子供を産み、1人の女性の繁殖を止める効果は、生殖のボトルネックであるため、平均して1人の男性を止め るよりもはるかに大きい。人は、人々とその子孫が自分の道を来るどんな悲惨さにも豊かに値するという見解を取ることができ、(まれな例外を除いて)金持ちと有名人は最悪の犯罪者です。メリル・ストリープやビル・ゲ イツ、J.Kローリング、そして彼らの子供たちは、将来の世代のために毎年50トンの表土を破壊する可能性がありますが、インドの農家と彼は1トンを破壊する可能性があります。誰かがそれがうまくいくことを否定し 、その子孫に私は「地球上の地獄へようこそ」(WTHOE)と言います。 今日の重点は常に人権であるが、文明がチャンスに耐えるならば、人権に取って代わらなければならないことは明らかである。誰も責任ある市民でなく権利を得る、これは最初に意味するミニマル環境破壊です。あなたの社 会が彼らを作るように頼まなければ、最も基本的な責任は子供ではありません。人々が無作為に繁殖することを可能にする社会や世界は、それが崩壊するまで(または人生が生きる価値がないので恐ろしいポイントに達する )、常に利己的な遺伝子によって悪用されます。社会が人権を第一者として維持し続けるならば、その子孫に対して「WTHOE」は自信を持って言うことができる。 現代の2つのシス・エムスの見解から人間の行動のための包括的な最新の枠組みを望む人は、私の著書「ルートヴィヒ・ヴィトゲンシュタインとジョン・サールの第2回(2019)における哲学、心理学、ミンと言語の論 理的構造」を参照することができます。私の著作の多くにご興味がある人は、運命の惑星における「話す猿--哲学、心理学、科学、宗教、政治―記事とレビュー2006-2019 第3回(2019)」と21世紀4日(2019年)の自殺ユートピア妄想st 世紀 4th ed (2019)などを見ることができます。 .

Первое, что мы должны иметь в виду, что, говоря, что Китай говорит это или Китай делает это, мы говорим не о китайском народе, но социопатов, которые контролируют КПК - Коммунистическая партия Китая, т.е. семь senile sociopathic серийных убийц (SSSSK) Из Постоянного комитета КПК или 25 членов Политбюро и т.д. Планы CCP для WW3 и полного доминирования lay out довольно ясно в китайских изданиях и речи правительства и это «мечта Кита» Си Цзиньпина. Это мечта только для крошечного меньшинства (возможно, от нескольких (...) десятков до нескольких сотен), которые правят Китаем и кошмар для всех остальных (в том числе 1,4 миллиарда китайцев). 10 миллиардов долларов ежегодно позволяет им или их марионеткам владеть или контролировать газеты, журналы, телевизионные и радиоканалы и размещать поддельные новости в большинстве крупных средств массовой информации во всем мире каждый день. Кроме того, у них есть армия (может быть, миллионы людей), которые троллят все средства массовой информации размещения больше пропаганды и заглушая законные комментарии (50 центов армии). В дополнение к зачистке3-й мир ресурсов, основной направленноймноготриллионной инициативы «Пояс и путь» является строительство военных баз по всему миру. Они вынуждают свободный мир врезаться в массовую гонку вооружений для высоких технологий, которая делает холодную войну с Советским Союзом похожей на пикник. Хотя SSSSK, и остальные военные мира, тратят огромные суммы на передовое оборудование, весьма вероятно, что WW3 (или меньше обязательств, ведущих к нему) будет доминировать программного обеспечения. Это не может быть и речи, что SSSSK, с, вероятно, больше хакеров (кодеров), работающих на них, то весь остальной мир вместе взятые, победит будущих войн с минимальным физическим конфликтом, просто парализовав своих врагов через сеть. Ни спутников, ни телефонов, ни связи, ни финансовых операций, ни электросети, ни интернета, ни современного оружия, ни транспортных средств, ни поездов, кораблей, ни самолетов. Есть только два основных пути к удалению КПК, освобождение 1,4 миллиарда китайских заключенных, и окончание сумасшедшего марша к WW3. Мирный одно начать тотаку торговую войну для того чтобы опустошить китайскую экономию до тех пор пока воискаа получает надоеденными вверх и загружает вне CCP. Альтернативой закрытию экономики Китая является ограниченная война, такая как целенаправленный удар, скажем, 50 термобарических дронов на 20-мth конгрессе КПК, когда все высшие члены находятся в одном месте, но это не состоится до 2022 года, чтобы можно было попасть на ежегодное пленарное заседание. Китайцы будут проинформированы, как нападение произошло, что они должны сложить оружие и подготовиться к проведению демократических выборов или быть nuked в каменном вене. Другой альтернативой является тотавлёневая ядерная атака. Военная конфронтация неизбежна, учитывая нынешний курс КПК. Это, скорее всего, произойдет над островами в южно-китайском море или Тайваня в течение нескольких десятилетий, но, как они создают военные базы по всему миру это может произойти в любом месте (см. Крадущийся тигр и т.д.). Будущие конфликты будут иметь hardkill и softkill аспекты с заявленными целями CcP, чтобы подчеркнуть кибервойны путем взлома и парализующих систем управления всех военных и промышленных коммуникаций, оборудования, электростанций, спутников, Интернет, банки, и любое устройство или транспортное средство, подключенное к сети. СС медленно высаживают во всем мире множество пилотируемых и автономных надводных и подводных подводных подводных подводных и подводных подводных подводных аппаратов или беспилотных летательных аппаратов, способных запускать обычное или ядерное оружие, которое может находиться в состоянии покоя в ожидании сигнала из Китая или даже искать подпись американских кораблей или самолетов. Уничтожая наши спутники, тем самым устраняя связь между США и нашими силами по всему миру, они будут использовать их, совместно с беспилотниками, чтобы нацелить и уничтожить наши в настоящее время превосходящие военно-морские силы. Конечно, все это все чаще делается автоматически ИИ. На сегодняшний день крупнейшим союзником КПК является Демократическая партия США. Выбор остановить CCP теперь или наблюдать по мере того как они расширяют китайскую тюрьму над всем миром. Те, кто заинтересован в более подробной информации о сумасшедшем пути современного общества могут проконсультироваться с другими моими работами, такими как Самоубийство демократии-некролог для Америки и мира 3-е издание 2019 и суицидальных утопических заблуждений в 21-мst веке: Философия, человеческая природа и крах цивилизации 4-й ред (2019). (shrink)

La prima cosa che dobbiamo tenere a mente è che quando diciamo che la Cina dice questo o la Cina lo fa, non stiamo parlando del popolo cinese, ma dei Sociopatici che controllano il Partito Comunista Cinese CCP, cioè i Sette Killer Seriali Senile (SSSSK) del Comitato permanente del PCC o dei 25 membri del Politburo ecc. I piani del CCP per la terza guerra mondiale e il dominio totale sono strutturati abbastanza chiaramente nelle pubblicazioni e nei discorsi govt cinesi (...) e questo è il "sogno di Cina" di Xi Jinping. È un sogno solo per la piccola minoranza (forse da poche decine a poche centinaia) che governa la Cina e un incubo per tutti gli altri (tra cui 1,4 miliardi di cinesi). I 10 miliardi di dollari all'anno che si stima spendano in propaganda in tutto il mondo permette loro o i loro burattini di possedere o controllare giornali, riviste, canali televisivi e radiofonici e di inserire notizie false nella maggior parte dei principali media ovunque decine o centinaia di migliaia di volte ogni giorno. They hanno un esercito (forse milioni di persone) che oltre alla censura totale e immediata di tutti i media all'interno della Cina, troll tutti i media del mondo, mettendo più propaganda e annegando legittimo commento (l'esercito 50 centesimi). Oltre a spogliarerd il terzo mondo di risorse, una spinta importante della multi-trilionaria Belt and Road Initiative sta costruendo basi militari in tutto il mondo. Stanno costringendo il mondo libero in una massiccia corsa agli armamenti ad alta tecnologia che fa sembrare la guerra fredda con l'Unione Sovietica un picnic. Anche se la SSSSK, e il resto dell'esercito mondiale, stanno spendendo enormi somme su hardware avanzato, è altamente probabile che WW3 (o gli impegni più piccoli che portano ad esso) sarà software dominato. Non è fuori questione che la SSSSK, con probabilmente più hacker (programmatori) che lavorano per loro allora tutto il resto del mondo combinato, vincerà WW3 con minimo conflitto fisico, solo paralizzando i loro nemici tramite la rete. Niente satelliti, niente telefoni, niente comunicazioni, niente transazioni finanziarie, niente rete elettrica, niente internet, niente armi avanzate, niente veicoli, treni, navi o aerei. Ci sono solo due percorsi principali per rimuovere il PCC, liberare 1,4 miliardi di prigionieri cinesi e porre fine alla marcia folle per la terza guerra mondiale. Quello pacifico è quello di lanciare una guerra commerciale a tutto campo per devastare l'economia cinese fino a quando i militari si stancano e si avvia il PCC. Un'alternativa alla chiusura dell'economia cinese è una guerra limitata, come uno sciopero mirato di conlsi 50 droni termobarici sul 20congresso del PCC, quando tutti i membri migliori sono in un unico posto, ma che non avrà luogo fino al 2022 in modo da poter colpire la riunione plenaria annuale. I cinesi sarebbero stati informati, come è avvenuto l'attacco, che devono deporre le armi e prepararsi a tenere un'elezione democratica o essere inglobito nell'età della pietra. L'altra alternativa è un attacco nucleare a tutto campo. Il confronto militare è inevitabile, visto l'attuale corso del PCC. Accadrà probabilmente sulle isole del Mar Cinese Meridionale o Taiwan entro pochi decenni, ma man mano che stabiliscono basi militari in tutto il mondo potrebbe accadere ovunque (vedi il libro Tigre accovacciata ecc.). I futuri conflitti avranno aspetti hardkill e softkill con gli obiettivi dichiarati del PCC per enfatizzare la guerra informatica hackerando e paralizzando i sistemi di controllo di tutte le comunicazioni militari e industriali, attrezzature, centrali elettriche, satelliti, internet, banche e qualsiasi dispositivo o veicolo collegato alla rete. La SSSSK sta lentamente schierando una serie mondiale di sub o droni di superficie e subacquei con equipaggio e autonomi in grado di lanciare armi convenzionali o nucleari che possono rimanere domeggiati in attesa di un segnale dalla Cina o addirittura alla ricerca della firma di navi o aerei statunitensi. Mentre distruggevano i nostri satelliti, eliminando così la comunicazione tra gli Stati Uniti e le nostre forze in tutto il mondo, useranno i loro, insieme ai droni per colpire e distruggere le nostre forze navali attualmente superiori. Naturalmente, tutto questo è sempre più fatto automaticamente dall'IA. Di gran lunga il più grande alleato del PCC è il partito democratico degli Stati Uniti. La scelta è quella di fermare il PCC ora o guardare come estendere la prigione cinese su tutto il mondo. Naturalmente, la sorveglianza universale e la digitalizzazione delle nostre vite è inevitabile ovunque. Chi non la pensa così è profondamente fuori contatto. Naturalmente, è l'optinebbie che si aspettano che i sociopatici cinesi a governare il mondo, mentre i pessimisti (che si vedono come realisti) si aspettano AI (Intelligenza Artificiale, o come lo chiamo it Imbecility artificiale o Unalien follia) a prendere il sopravvento, forse non appena 2030. Coloro che sono interessati a ulteriori dettagli sul percorso folle della società moderna possono consultare le mie altre opere come Suicide by Democracy-an Obituary for America and the World 4th Edition 2020 e Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization 5th ed (2020) . (shrink)

पहली बात हमें ध्यान में रखना चाहिए कि जब यह कहना है कि चीन यह कहता है या चीन ऐसा करता है, तो हम चीनी लोगों की बात नहीं कर रहे हैं, लेकिन उन सोशियोपैथों की जो सीसीपी (चीनी कम्युनिस्ट पार्टी, अर्थात सात सेनेले सोसोपैथिक सीरियल किलर (एसएसएसएसके) का नियंत्रण करते हैं। सीपी या पोलितब्यूरो के 25 सदस्यों की टंडिंग समिति। मैं हाल ही में कुछ ठेठ वामपंथी नकली समाचार कार्यक्रमों को देखा (सुंदर बहुत ही तरह एक ही तरह से (...) मीडिया में पा सकते हैं, यानी, लगभग सब कुछ अब - यानी, याहू, सीएनएन, न्यूयॉर्क टाइम्स, आदि) यूट्यूब पर, एक VICE द्वारा जो उल्लेख किया है कि 1000 अर्थशास्त्री (और 15 नोबेल पुरस्कार विजेताओं) ट्रम्प को एक पत्र भेजा जिसमें कहा गया है कि व्यापार युद्ध एक गलती थी, और एक अन्य जो एक अकादमिक अर्थशास्त्री का साक्षात्कार करता था जिसने कहा कि ट्रम्प का कदम 3 विश्व युद्ध शुरू करने के लिए एक उत्तेजना थी। वे वैश्विक व्यापार के विघटन के बारे में सही हैं, लेकिन बड़ी तस्वीर है, जो है कि सात Sociopaths कुल दुनिया प्रभुत्व है की कोई समझ नहीं है, हर जगह स्वतंत्रता के उन्मूलन के साथ, अपने लक्ष्य के रूप में, और है कि वहाँ केवल दो तरीके उन्हें रोकने के लिए कर रहे हैं-एक कुल व्यापार प्रतिबंध है कि चीनी अर्थव्यवस्था devastates और उनकी सेना की ओर जाता है सीसीपी बाहर बल और चुनाव, या WW3, जो सीमित किया जा सकता है (शायद कुछ परमाणु के साथ पारंपरिक हथियार) या कुल (एक ही बार में सभी परमाणु). दिन के रूप में स्पष्ट है, लेकिन इन सभी "शानदार" शिक्षाविदों यह नहीं देख सकते हैं. यदि Socipaths अब नहीं हटा रहे हैं, के रूप में छोटे रूप में 15 साल में यह बहुत देर हो जाएगी, और अपने वंशजों को धीरे धीरे लेकिन inexorably चीनी के रूप में एक ही भाग्य के अधीन हो जाएगा -अपहरण, यातना और किसी भी असहमति के हत्या के साथ कुल निगरानी. बेशक, सीसीपी WW3 बहुत पहले शुरू कर दिया (आप तिब्बत या कोरिया के अपने आक्रमण की शुरुआत के रूप में देख सकता है) और यह हर संभव तरीके से पीछा कर रहा है, गोलियों और बम के अलावा, और वे जल्द ही आ जाएगा. सीसीपी ने कोरिया में संयुक्त राज्य अमेरिका से लड़ाई की, तिब्बत पर हमला किया और उसकी हत्या कर दी और रूस और भारत के साथ सीमा पर झड़पें लड़ीं। यह दुनिया भर में सभी औद्योगिक और सैन्य डेटाबेस के खिलाफ बड़े पैमाने पर हैकिंग आपरेशन आयोजित करता है और लगभग सभी वर्तमान अमेरिका और यूरोपीय सैन्य और अंतरिक्ष प्रणालियों पर वर्गीकृत डेटा चोरी हो गया है, उनकी कमजोरियों का विश्लेषण किया और भीतर सुधार संस्करण क्षेत्र कुछ साल. हजारों की दसियों, और शायद हजारों की सैकड़ों, सीसीपी कर्मचारियों की हैकिंग किया गया है सैन्य, औद्योगिक, वित्तीय और सामाजिक मीडिया डेटाबेस दुनिया भर में नेट के शुरुआती दिनों के बाद से और वहाँ अकेले संयुक्त राज्य अमेरिका में ज्ञात हाल ही में हैक्स के सैकड़ों रहे हैं. के रूप में प्रमुख संस्थानों और सेना उनके फायरवॉल कठोर है, SSSSK छोटे संस्थानों के लिए चले गए हैं और रक्षा उपठेकेदारों और हमारे सहयोगी दलों, जो आसान लक्ष्य हैं. हालांकि यह लाखों लोगों के सैकड़ों की कुचल गरीबी और अपने लोगों के सीमांत अस्तित्व की अनदेखी, यह एक बड़े पैमाने पर सैन्य और अंतरिक्ष उपस्थिति है, जो हर साल बड़ा बढ़ता है, और जिसका अस्तित्व के लिए ही कारण स्वतंत्रता को खत्म करने के लिए युद्ध लड़ रहा है बनाया गया है हर जगह. संसाधनों के 3rd दुनिया अलग करना के अलावा, बहु खरब डॉलर बेल्ट और सड़क पहल का एक प्रमुख जोर दुनिया भर में सैन्य ठिकानों का निर्माण कर रहा है. वे एक बड़े पैमाने पर उच्च तकनीक हथियारों की दौड़ है कि सोवियत संघ के साथ शीत युद्ध एक पिकनिक की तरह लग रही है में मुक्त दुनिया मजबूर कर रहे हैं. रूसके लोग बेवकूफ नहीं हैं, और Socipaths के साथ दोस्ती का नाटक करने के बावजूद, वे निश्चित रूप से समझते हैं कि सीसीपी उन्हें जिंदा खाने जा रहा है, कि उनकी एकमात्र उम्मीद खुद को पश्चिम के साथ सहयोगी है, और ट्रम्प पुतिन से दोस्ती करने में पैसे पर सही है। बेशक, Neomarxist तीसरी दुनिया Supremacists (यानी, डेमोक्रेटिक पार्टी) की संभावना में संयुक्त राज्य अमेरिका के कुल नियंत्रण ले जाएगा 2020 और कुछ भी नहीं सीसीपी की पसंद के लिए और अधिक हो सकता है. स्नोडेन (एक और सुराग बीस कुछ) SSSSK किसी भी अन्य एक व्यक्ति की तुलना में अधिक मदद की, WW2 के बाद से सभी अमेरिकी राष्ट्रपतियों के संभावित अपवाद के साथ, जो तुष्टीकरण की आत्महत्या की नीति का पीछा किया है. संयुक्त राज्य अमेरिका के पास सभी संचारों की निगरानी करने और हर किसी पर एक डोजियर संकलित करने के अलावा कोई विकल्प नहीं है, क्योंकि यह न केवल अपराधियों और आतंकवादियों को नियंत्रित करने के लिए आवश्यक है, बल्कि एसएसएसएसके का मुकाबला करने के लिए, जो तेजी से एक ही काम कर रहे हैं, पूरी तरह से स्वतंत्रता को हटाने के इरादे से। हालांकि SSSSK, और दुनिया की सेना के बाकी, उन्नत हार्डवेयर पर भारी रकम खर्च कर रहे हैं, यह अत्यधिक संभावना है कि WW3 (या छोटे सगाई यह करने के लिए अग्रणी) सॉफ्टवेयर प्रभुत्व होगा. यह सवाल से बाहर नहीं है कि SSSSK, शायद अधिक हैकर्स के साथ (कोडर्स) उनके लिए काम कर रहे तो संयुक्त दुनिया के सभी बाकी, कम से कम शारीरिक संघर्ष के साथ भविष्य के युद्ध जीत जाएगा, बस नेट के माध्यम से अपने दुश्मनों को paralyzing द्वारा. कोई उपग्रहों, कोई फोन, कोई संचार, कोई वित्तीय लेनदेन, कोई पावर ग्रिड, कोई इंटरनेट, कोई उन्नत हथियार, कोई वाहन, गाड़ियों, जहाजों या विमानों. कुछ सवाल हो सकता है कि सीसीपी (और निश्चित रूप से पुलिस, सेना और 610 कार्यालय के शीर्ष स्तरों) वास्तव में मानसिक रूप से aberant हैं, तो यहाँ sociopaths के आम विशेषताओं में से कुछ हैं(पूर्व में कहा जाता है psychopaths) कि आप नेट पर पा सकते हैं. बेशक, इनमें से कुछ कई autistics और alexithymics द्वारा साझा कर रहे हैं, और socipaths केवल डिग्री में "सामान्य" लोगों से अलग हैं. (shrink)

This book offers a philosophical analysis of the moral and legal justifications for the use of force. While the book focuses on the ethics self-defense, it also explores its relation to lesser evil justifications, public authority, the justification of punishment, and the ethics of war. Steinhoff’s account of the moral use of force covers a wide range of topics, including the nature of justification in general, the precise elements of different justifications, the logic of claim- and liberty-rights and of rights (...) forfeiture, the value of human life and its limits, and the principles of reciprocity and precaution. While the author’s analysis is primarily philosophical, it is informed by a metaethical stance that also places heavy emphasis on existing law and legal scholarship. In doing so, the book appeals to widely shared moral intuitions, precepts, and concepts grounded in criminal law. Self-Defense, Necessity, and Punishment offers the most comprehensive and systematic account of the ethics of self-defense. It will be of interest to scholars and graduate students working in applied ethics and moral philosophy, philosophy of law, and political philosophy. (shrink)

The “right intention” requirement, in the form of a requirement that the agent must have a justified true belief that the mind-independent conditions of the justification to use force are fulfilled, is not an additional criterion, but one that constrains the interpretation of the other criteria. Without it, the only possible interpretation of the mind-independent criteria is purely objectivist, that is, purely fact-relative. Pure objectivism condemns self-defense and just war theory to irrelevance since it cannot provide proper action guidance: it (...) is impractically demanding. This means that “revisionist” just war theories which base their doctrine of the moral inequality of combatants on the idea that objective justification defeats liability are irrelevant for the real world, where objective justification is virtually inaccessible. Moreover, only the right intention requirement in the form of a knowledge requirement, as opposed to requiring “good intentions” or “acceptable motivations,” can solve this problem. (shrink)

This dissertation aims to look at the moral justification for war in a critical way so that we can better understand both the justice and morality of war. In contrast to natural disasters, war has historically been viewed as an extreme manifestation of human social failure. The vast majority of theorists who address the morality of war do so within the moral framework established by Just War Theory; a normative account of war that dates all the way back to the (...) Western Philosophical Tradition over 1500 years. Recent events in the conduct of wars around the world, however, have called into question the just war theory's relevance and applicability to contemporary wars. For instance, morality and virtue have had no place in society during recent wars. This work will examine several major theorists in the history of Western Just War Theory (St Thomas Aquinas and Augustine), demonstrating that the forefathers of Just War Theory did regard moral virtues and ethical principles as central to the morality of war. I will critically examine the concept of a just war through a discussion of various formulations of the realist and pacifist positions and argue that, while the just war tradition offers a reasonable alternative to either of these extremes, its glaring shortcomings (the theory's inability to address the rise of non-state actors such as al-Qaeda, the increasing availability of weapons of mass destruction, etc) should not be overlooked. Finally, I will argue that the theory of just war is obsolete, impractical, unrealistic, and flawed in the modern era, particularly if one wishes to maintain a moral constraint on war. (shrink)

Climate change is undeniably a global problem, but the situation is especially dire for countries whose territory is comprised entirely or primarily of low-lying land. While geoengineering might offer an opportunity to protect these states, international consensus on the particulars of any geoengineering proposal seems unlikely. To consider the moral complexities created by unilateral deploy- ment of geoengineering technologies, we turn to a moral convention with a rich history of assessing interference in the sovereign affairs of foreign states: the just (...) war tradition. We argue that the just war framework demonstrates that, for these nations, geoengineering offers a justified form of self-defense from an unwar- ranted, albeit unintentional, aggression. This startling result places our own car- bon-emitting activities in a stark new light: in perpetrating climate change, we are, in fact, waging war on the most vulnerable. (shrink)

There are puzzle cases that forfeiture theory has trouble handling, such as the issue of what happens to the rights of two qualitatively identical people who simultaneously launch unprovoked attacks against the other. Each person either has or lacks the right to defend against the other. If one attacker has the right, then the other does not and vice versa. Yet the two are qualitatively identical so it is impossible for one to have the right if the other does not. (...) The Problem of Symmetrical Attackers is a problem for non-consequentialism because the most plausible non-consequentialist theories assume that people have rights and can lose them by forfeiting them or waiving them. This article considers whether consequentialism can get around this problem. (shrink)

In “Robots, Trust and War” Simpson claims that victory in counter-insurgency conflicts requires that military forces and their governing body win the ‘hearts and minds’ of civilians. Consequently, forces made up primarily of autonomous robots would be ineffective in these conflicts for two reasons. Firstly, because civilians cannot rationally trust them because they cannot act from a motive based on good character. If they ever did develop this capacity then the purpose of sending them to war in our stead would (...) be lost because there would be no moral saving. Secondly, because if robot forces did offer a moral saving then this would signal that the deploying government could not be trusted to be committed to the conflict. I disagree with both claims. I argue firstly that there are less demanding grounds that could allow robot forces to be trusted sufficiently to be effective whilst still achieving a moral saving over the deployment of human ones. Secondly, that this moral saving would not necessarily signal that the deploying body lacked commitment because its interpretation would be highly context-dependent. I conclude therefore, contra-Simpson, that robot forces could plausibly be effective in counter-insurgency engagements in the foreseeable future. I suggest therefore that there may be a case for developing a more finely grained understanding of the opportunities for, and challenges of, their use. (shrink)

One of the several reasons given in calls for the prohibition of autonomous weapons systems (AWS) is that they are against human dignity (Asaro, 2012; Docherty, 2014; Heyns, 2017; Ulgen, 2016). However there have been criticisms of the reliance on human dignity in arguments against AWS (Birnbacher, 2016; Pop, 2018; Saxton, 2016). This paper critically examines the relationship between human dignity and autonomous weapons systems. Three main types of objection to AWS are identified; (i) arguments based on technology and the (...) ability of AWS to conform to International Humanitarian Law; (ii) deontological arguments based on the need for human judgement and meaningful human control, including arguments based on human dignity; (iii) consequentialist reasons about their effects on global stability and the likelihood of going to war. An account is provided of the claims made about human dignity and AWS, of the criticisms of these claims, and of the several meanings of ‘dignity’. It is concluded that although there are several ways in which AWS can be said to be against human dignity, they are not unique in this respect. There are other weapons, and other technologies, that also compromise human dignity. Given this, and the ambiguities inherent in the concept, it is wiser to draw on several types of objections in arguments against AWS, and not to rely exclusively on human dignity. (shrink)

Estados Unidos y el mundo están en el proceso de colapso de un crecimiento excesivo de la población, la mayoría de ella para el siglo pasado, y ahora todo ello, debido a la 3ª gente del mundo. El consumo de recursos y la adición de 4 mil millones más CA. 2100 colapsarán la civilización industrial y traerán hambre, enfermedad, violencia y guerra a una escala asombrosa. La tierra pierde al menos el 1% de su suelo vegetal cada año, por lo (...) que se acerca a 2100, la mayor parte de su capacidad de cultivo de alimentos se habrá ido. Miles de millones morirán y la guerra nuclear es segura. En Estados Unidos, esto está siendo enormemente acelerado por la inmigración masiva y la reproducción de inmigrantes, combinada con los abusos hechos posible por la democracia. La naturaleza humana depravada convierte inexorablemente el sueño de la democracia y la diversidad en una pesadilla de delincuencia y pobreza. China seguirá abrumar a América y al mundo, siempre y cuando mantenga la dictadura que limita el egoísmo. La causa raíz del colapso es la incapacidad de nuestra psicología innata para adaptarse al mundo moderno, lo que lleva a las personas a tratar a las personas no relacionadas como si tuvieran intereses comunes. La idea de los derechos humanos es una fantasía malvada promovida por los izquierdistas para atraer la atención de la destrucción despiadada de la tierra por una maternidad sin restricciones del tercer mundo. Esto, además de la ignorancia de la biología básica y la psicología, conduce a los delirios de ingeniería social de los parcialmente educados que controlan las sociedades democráticas. Pocos entienden que si usted ayuda a una persona a lastimar a alguien más, no hay almuerzo gratis y cada artículo que alguien consume destruye la tierra más allá de la reparación. En consecuencia, las políticas sociales en todas partes son insostenibles y, una por una, todas las sociedades sin estrictos controles sobre el egoísmo se derrumbarán en la anarquía o la dictadura. Los hechos más básicos, casi nunca mencionados, son que no hay suficientes recursos en Estados Unidos o en el mundo para levantar un porcentaje significativo de los pobres de la pobreza y mantenerlos allí. El intento de hacer esto es la quiebra de Estados Unidos y la destrucción del mundo. La capacidad de la tierra para producir alimentos disminuye diariamente, al igual que nuestra calidad genética. Y ahora, como siempre, de lejos el mayor enemigo de los pobres es el de otros pobres y no los ricos. Sin cambios dramáticos e inmediatos, no hay esperanzas de evitar el colapso de América, o cualquier país que siga un sistema democrático. (shrink)

The first thing we must keep in mind is that when saying that China says this or China does that, we are not speaking of the Chinese people, but of the Sociopaths who control the CCP -- Chinese Communist Party, i.e., the Seven Senile Sociopathic Serial Killers (SSSSK) of the Standing Committee of the CCP or the 25 members of the Politburo etc.. -/- The CCP’s plans for WW3 and total domination are laid out quite clearly in Chinese govt publications (...) and speeches and this is Xi Jinping’s “China Dream”. It is a dream only for the tiny minority (perhaps a few dozen to a few hundred) who rule China and a nightmare for everyone else (including 1.4 billion Chinese). The 10 billion dollars yearly enables them or their puppets to own or control newspapers, magazines, TV and radio channels and place fake news in most major media everywhere every day. In addition, they have an army (maybe millions of people) who troll all the media placing more propaganda and drowning out legitimate commentary (the 50 cent army). -/- In addition to stripping the 3rd world of resources, a major thrust of the multi-trillion dollar Belt and Road Initiative is building military bases worldwide. They are forcing the free world into a massive high-tech arms race that makes the cold war with the Soviet Union look like a picnic. -/- Though the SSSSK, and the rest of the world’s military, are spending huge sums on advanced hardware, it is highly likely that WW3 (or the smaller engagements leading up to it) will be software dominated. It is not out of the question that the SSSSK, with probably more hackers (coders) working for them then all the rest of the world combined, will win future wars with minimal physical conflict, just by paralyzing their enemies via the net. No satellites, no phones, no communications, no financial transactions, no power grid, no internet, no advanced weapons, no vehicles, trains, ships or planes. -/- There are only two main paths to removing the CCP, freeing 1.4 billion Chinese prisoners, and ending the lunatic march to WW3. The peaceful one is to launch an all-out trade war to devastate the Chinese economy until the military gets fed up and boots out the CCP. -/- An alternative to shutting down China’s economy is a limited war, such as a targeted strike by say 50 thermobaric drones on the 20th Congress of the CCP, when all the top members are in one place, but that won’t take place until 2022 so one could hit the annual plenary meeting. The Chinese would be informed, as the attack happened, that they must lay down their arms and prepare to hold a democratic election or be nuked into the stone age. The other alternative is an all-out nuclear attack. Military confrontation is unavoidable given the CCP’s present course. It will likely happen over the islands in the South China Sea or Taiwan within a few decades, but as they establish military bases worldwide it could happen anywhere (see Crouching Tiger etc.). Future conflicts will have hardkill and softkill aspects with the stated objectives of the CCP to emphasize cyberwar by hacking and paralyzing control systems of all military and industrial communications, equipment, power plants, satellites, internet, banks, and any device or vehicle connected to the net. The SS are slowly fielding a worldwide array of manned and autonomous surface and underwater subs or drones capable of launching conventional or nuclear weapons that may lie dormant awaiting a signal from China or even looking for the signature of US ships or planes. While destroying our satellites, thus eliminating communication between the USA and our forces worldwide, they will use theirs, in conjunction with drones to target and destroy our currently superior naval forces. Of course, all of this is increasingly done automatically by AI. -/- By far the biggest ally of the CCP is the Democratic party of the USA. The choice is to stop the CCP now or watch as they extend the Chinese prison over the whole world. -/- Of course, universal surveillance and digitizing of our lives is inevitable everywhere. Anyone who does not think so is profoundly out of touch. -/- Of course it is the optomists who expect the Chinese sociopaths to rule the world while the pessimists (who view themselves as realists) expect AI sociopathy (or AS as I call it – i.e., Artificial Stupidity or Artificial Sociopathy) to take over, perhaps by 2030 Those interested in further details on the lunatic path of modern society may consult my other works such as Suicide by Democracy-an Obituary for America and the World 3rd Edition 2019 and Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization 5th ed (2019) -/- . (shrink)

In the United States, all military personnel swear to obey “the orders of the President of the United States and the orders of the officers appointed over me.” Military personnel must obey orders promptly in order to facilitate effective military functioning. Yet, obedience to orders has been associated with the commission of war crimes. Military personnel of all ranks have committed torture, rape, genocide, and murder under orders. “I was just following orders” (respondaet superior) is no longer accepted as a (...) complete defense to a charge of war crimes. In the words of the Nuremberg court: “The obedience of a soldier is not the obedience of an automaton. A soldier is a reasoning agent”. This means that military personnel cannot evade responsibility for their actions under orders. But when and under what conditions should military personnel disobey orders? If obedience is sometimes morally wrong, how can obedience be a military virtue? In this chapter I argue that the only plausible conception of military obedience as a virtue is reflective obedience: obedience governed and constrained by the ends of the military profession serving a legitimate state and by the laws of armed conflict. Section 1 explains the concept of obedience and outlines the idea of virtuous obedience. Section 2 explores when the military has legitimate authority to compel obedience. Section 3 concludes by exploring the limits on obedience that derive from the military’s status as a profession and the legitimacy of the military’s authority to issue orders. (shrink)

I argue that the lives of domestic and enemy civilians should not receive equal weight in our proportionality calculations. Rather, the lives of enemy civilians ought to be “partially discounted” relative to the lives of domestic civilians. We ought to partially discount the lives of enemy civilians for the following reason (or so I argue). When our military wages a just war, we as civilians vest our right to self-defense in our military. This permits our military to weigh our lives (...) more heavily. Before arguing for this view I first explain why recent accounts attempting to show the opposite – that enemy civilians ought to be weighed more heavily – are mistaken. (shrink)

У статті здійснено спробу простежити генеалогію російського пропагандистського сюжету про «поїзд дружби» від інформаційного приводу до фейкової новини та від фейкової новини до сталої частини канону, послуговуючись яким, російська пропаганда говорить про анексію Криму. За допомогою понять інтеграційної та агітаційної пропаганди Жака Еллюля проаналізовано, у чому саме полягає пропагандистський потенціал цього сюжету. Досліджено, яким чином кінематограф перетворив фейкову новину, покликану налякати та мобілізувати населення, на стійкий пропагандистський сюжет зі сталим набором елементів. Оцінено перспективи його подальшого використання російською владою при спробах (...) розповісти тим чи тим способом про окупацію Криму. (shrink)