Professor Waldron Goes to Washington

In Torture, Terror and Trade-Offs: Philosophy for the White House Jeremy Waldron asks how moral philosophy can illuminate real life political problems. He argues that moral philosophers should remind politicians of the importance of adhering to moral principle, and he also argues that some moral principles are absolute and exceptionless. Thus, he is very critical of those philosophers who, post 9/11, were willing to condone the use of torture. In this article I discuss and criticize Waldron’s absolutism. In particular, I claim that the arguments he offers in support of it are either dependent on religious conviction or support only rule utilitarianism, not absolutism. Additionally, I argue that the character of politics is such that it is both undesirable and morally irresponsible for politicians to adopt the absolutist approach favoured by Waldron. We have reason to be glad that Professor Waldron does not go to Washington.     

Growing Up in Times of War: Unaccompanied Refugee Minors’ Assumptions About the World and Themselves

Abstract

The idea that assumptions about the world and the self can be damaged through traumatic experiences has proven to be useful in understanding posttraumatic reactions. This study investigated the World Assumptions of middle-eastern unaccompanied refugee minors (URMs) to contribute to a culturally sensitive theoretical perspective. Semistructured interviews were conducted and analyzed using inductive category development. All assumed aspects of World Assumptions—benevolence, meaningfulness, and self-worth—were found in the participants’ statements. Regarding meaningfulness, we detected a new subcategory, the principle of a metaphysical plan, which has implications for the mechanism by which religiosity protects World Assumptions in war-torn regions.     

Disaster,Displacement, and Casework: Uncertainty and Assistance after Hurricane Katrina

Casework in the United States in social welfare programs has been limited in what caseworkers can do, as what they do has been tightly structured by rules. Recently, scholars have argued that episodic assistance in disaster brings sympathy in public policy more than restriction. The sympathy after disaster brings new money, and individual assistance is in turn the subject of casework. This article relies upon interviews, observations, and government documents to assess how casework served displaced people after Hurricane Katrina. The article finds that caseworkers after Katrina were caught in a program that would end at some uncertain time, and with new and unclear rules that changed frequently, making the sympathy difficult to enact for many of the poorest people. Casework after disaster is episodic and convened by nonprofits and, after Katrina, paid for by a large grant and then written into statute. Assistance for displaced people is likely to continue, given the expectation of more disasters and rising sea levels. The question of how it is like or unlike other forms of assistance and what sympathy in policy means in helping displaced people is therefore likely to continue to matter.     

Australia’s Army Nurse: Locating a Woman as the Heart of Sacrifice in the Hall of Memory

This article contests the misconception that the Hall of Memory of the Australian War Memorial, Canberra, represents an irreligious space. While accommodating the expectations of a post-secular society, this belief fails to recognise the influence of Christianity upon the generation that experienced World War I and developed the memorial practices that arose in response to it. Veteran-artist M. Napier Waller embedded complex religious symbolism in the scheme of three windows he designed and executed for the hall. Drawing on his individual experience of battle, personal philosophy of art and the medieval customs of his forebears, Waller told the story of Australia’s experience of the war and aligned a nation’s sacrifice with that of Christ: His Crucifixion, Resurrection and Ascension are symbolised in the south, west and east windows, respectively. The inclusion of a nurse was central to Waller’s plans and required he manipulate the men creating the memorial to achieve his goal. In doing so, he neutralised the greatest threat to his vision: its founder, Charles Bean, and located a woman of many identities—a Martial Madonna—as the heart of national sacrifice in Australia’s premier war memorial.     

What Executioners Can—and Cannot—Teach Us About the Death Penalty

Those who work with the condemned often come to reject the death penalty not only in individual cases, and not only on the ground that it is poorly implemented. They tend to conclude that the punishment is wrong. I argue that the perspective of the executioner helps illuminate the debate about whether to abolish capital punishment, and that indeed the perspective of those who work with the condemned raises the troubling possibility that support for the death penalty can survive only at a great remove. Jeffrie Murphy has also argued that the executioner’s perspective can be useful, but I contend that Murphy asks the wrong question. His essay considers whether an executioner may, under some circumstances, take pride in his work. The better question is whether anyone ought to be asked to do such work. On this latter question, the perspective of the executioner sheds important light. Like Murphy, I draw on works by and about Albert Pierrepoint, the “last hangman” of Britain. I also draw on the perspectives of numerous executioners, wardens, chaplains, and other death row personnel. I argue that their perspectives offer a powerful argument against the main rationale for the death penalty: retribution. If retribution is keyed to the offender’s character as well as his wrongful act, then post-conviction character ought to matter. The executioners’ accounts share a common theme: that death row inmates change over time and hold the potential for redemption.