Editor’s Introduction

even those inspired by anti-communism were cautious about structural integration into Western security strategies. At the beginning of the 1990s, NGOs shrugged off their scepticism for the morality of state power, working more closely with Western military forces. Private and government funding for humanitarian operations increased. With the help of news media, humanitarian agencies boosted their political capital, presenting themselves as providers of public moral conscience for the West. A new political economy of humanitarian aid developed

Journal of Humanitarian Affairs
Uses and Misuses of International Humanitarian Law and Humanitarian Principles

some more than others, as Orwell might say). For example, the Declaration of St. Petersburg (1868) prohibited explosive munitions for being ‘excessively cruel’. But they were still permitted for big-game hunting and colonial wars. Gustave Moynier, co-founder and first president of the Red Cross (a position he held for thirty-six years), theorised about this distinction in the language of the time, writing that the organisation’s founding principles were the product of evangelical morality and civilisation. The humanitarian ideal was therefore ‘inaccessible to savage

Journal of Humanitarian Affairs
Staff Security and Civilian Protection in the Humanitarian Sector

Journal of World Affairs , 13 : 1 , 105 – 22 . Slim , H. ( 2015 ), Humanitarian Ethics: A Guide to the Morality of Aid in War and Disaster . London : Hurst . Slim , H. and Bonwick , A. ( 2005 ), Protection: An ALNAP Guide for Humanitarian Agencies . London : Active Learning Network for Accountability/Overseas Development Initiative . Soussan , J. ( 2016 ), ‘ Qabassin, Syria: Security Issues and Practices in an MSF Mission in the Land of Jihad ’, in Neuman , M. and Weissman , F. (eds), Saving Lives and Staying Alive: Humanitarian Security in the

Journal of Humanitarian Affairs
Open Access (free)
Governing Precarity through Adaptive Design

economies of the global South, especially the role of post-humanitarianism in governing global precarity. The question of social reproduction is important here. Encompassing the reproduction of human beings as a biological species, social reproduction is an organic part of capitalism. It includes birthing and caring for the young, sick and old while maintaining family, friendship and wider community linkages, identities and moralities ( Fraser, 2016 ). Traditionally unpaid and cast as women’s work, although men have always done some, without these taken

Journal of Humanitarian Affairs
The nature of the development-security industry

, cannot simply be moralised away via derogatory labelling. Such overt normativity via the labelling of acts as criminal effectively delegitimises conflict and conflict actors (Keen, 2002/03). In other words, one of the dangers of the discourse lies in the portrayal of conflict actors as morally inferior and void of political ambitions or status (Meron, 1995), which may result in morality and normative judgements replacing thorough political analysis (Douzinas, 2003). Further, portraying leaders as greedy ‘justifies open-ended and repeated international intervention on

in Building a peace economy?
Open Access (free)

with positive freedom being more relevant to psychology or individual morality than to political theory. This, however, would be premature, for among the most hotly debated issues in political theory are the following: is the positive concept of freedom a political concept? Can individuals or groups achieve positive freedom through political action? Is it possible for the state to promote the positive freedom of citizens on

in Political concepts
Open Access (free)

’s objections to intuitive morality apply to Singer’s type of argument. Singer is not offering a moral theory as such, but presenting us with something that it is said everyone would agree to, and if we agree to it, then we must agree to something else because the principle is the same. Singer gives the example of saving a drowning child at the expense of getting one’s trousers muddy, and extends the obligation felt in this situation

in Political concepts

in an article which examines ‘what the talk of morality and community really means’. Although she conceives of communitarianism in terms very similar to Etzioni’s – it ‘attempts to forge a new equilibrium between rights and responsibilities’ – she does not see Etzioni as a direct influence on New Labour or Blair, although she does believe that MacIntyre’s thought feeds

in The Third Way and beyond
Open Access (free)

from the strength of their chapter. Which be the monsters here? Movie monsters? Monstrous offenses to morality that come from movies about science? Or are they the self-appointed gatekeepers of our morality who decided which stories of science in the movies would meet their approval? The chapters The two chapters in this part enhance the theme of tensions between experts and publics. Kirby and Chambers show us that self-appointed experts intended to control the ways that movie-going publics think about science and morality. I dare say that, in the long run, these

in Science and the politics of openness
Open Access (free)
Religious influences on the depictions of science in mainstream movies

[1897]), the fearless vampire hunters must turn to ancient religious rites to defeat a monster that has descended upon an unsuspecting and technologically advanced London on the cusp of a new century. A distrust of scientists, who have turned away from morality and religion to dabble disastrously in questions of creation, runs through classic science fiction stories of biological horror and hybridity, like H. G. Wells’s The Island of Dr Moreau (1996 [1896]) and Robert Louis Stevenson’s The Strange Case of Dr Jekyll and Mr Hyde (2000 [1886]), respectively. Playing God

in Science and the politics of openness