Abstract

The just war tradition is often dated back to St. Augustine (354–430), sometimes with the caveat that it has roots back to Augustine’s teacher St. Ambrose (c. 337/40–397), and even to Roman thought, especially Cicero (106–43 BC). Arguably, the lineage can be traced further back, at least to Plato (c. 427–347 BC), whose thought contains a wealth of materials highlighting the importance of virtues in the preparation for and actual use of armed force. Although he wrote no single dialogue with war as its explicit, main topic, it should still come with some surprise that there has been so little secondary literature on Plato’s treatment of ethical aspects of warfare and indeed of his treatment of warfare as a whole. The lack of scholarly attention to Plato's discussions about war is even more surprising in light of the fact that most of his dialogues are set during or shortly after the Peloponnesian War, which lasted – with interruptions – from 431 to 404. This war was the single most significant feature of the political life of Athens du ing this period. Hence, when we see Socrates and his interlocutors discussing ethical questions, relating these to the life of the city and the right way to live for human beings, we can reasonably assume that the topic of war is rarely far away, even if the link is not always made explicit