This review was initially published on my discontinued blog ‘Just Peace and War’ on 20/10/2017. A few editorial changes were made for this republishing.
The 2nd edition of Helen Frowe’s book “The Ethics of War and Peace. An Introduction” was published by Routledge in 2016. Frowe is Professor of Practical Philosophy at the University of Stockholm and director of the Stockholm Centre for the Ethics of War and Peace.
The 280 pages volume covers in the first 5 chapters the major questions of the ethics of war and peace and starts with a general introduction to justification of self-defense as a foundation for the following chapter on the justification of killing in war. The 3rd chapter explains the conditions for the legitimacy of war (jus ad bellum), while the 4th chapter gives attention to the specific issues of pre-emptive, preventive and punitive wars and humanitarian interventions. In the 5th chapter follows a short overview on the conduct in war (jus in bello).
From chapter 6 onwards, Frowe outlines some specific issues, starting with an introduction to the debate on the moral status of combatants (Michael Walzer/Jeff McMahan), followed by two chapters (7&8) on non-combatant immunity. Chapters 9 and 10 deal with the contemporary issue of terrorism and the last two chapters cover remote warfare (ch. 11) and moral obligations after war (jus post bellum) (ch. 12).
Because of the wide range of different topics, which are discussed on 20 – 30 pages per chapter, only fundamental aspects of each can be considered. But together with the annotated literature at the end of each chapter, plus the bibliography and index at the end of the book, this introduction is a very good starting point for anyone with an interest in the covered topics.
But Frowe’s introduction covers the ethics of war and peace from a strict moral and especially analytical philosophical perspective, concentrating on philosophical reasoning and contributors from this discipline. Therefore the historical and theological background of the discussed topics are are not taken into account. For example when Frowe mentions Augustine of Hippo as an “early just war theorist” (p. 53) she doesn’t give further information on the historical development of the theory or a reference to relevant literature. That is also the case in the chapters on the doctrine of double effect (1&7) that don’t refer to the work of Thomas of Aquinas or the relevant literature. Obviously, one cannot expect such a short introduction to a wide field of applied ethics giving a full account on the relevant historical backgrounds, while at the same time dealing with so many different topics. Furthermore, analytical philosophers tend to put less emphasis on historical developments. But coming from a continental and theological background I would say that at least some further information on the historical developments would be helpful for a deeper understanding of the philosophical concepts.
Nevertheless, the introduction by Helen Frowe to the ethics of war and peace is a very instructive starting point to a variety of fascinating topics.