While there is an enormous literature on friendship, next to nothing has been written about enemyship. This neglect may be due to the assumption that enemyship is simply inverted friendship. We reject that assumption and argue that although enemyship shares some important structural relations with friendship (such as dispositions to act and the presence of significant interactions), there are crucial differences. Unlike friendship, enemyship does not require reciprocity, mutual acknowledgment, or equality in any degree. If we are right, enemyship is (...) a sui generis category of human relationship, in need of further exploration. To that end, we offer a conceptual analysis and taxonomy of enemies before turning to two normative questions: is there anything intrinsically good about having an enemy? Would a good person ever have enemies, of any kind? (shrink)

This article examines the president of the US Donald Trump’s political rhetoric toward the American media, as well as the measures he is taking in the “war on the media” as described by analysts. Trump’s communications strategy against the press sets a dangerous precedent in one of the oldest democracies. It includes rhetoric in which the media is not perceived as a corrective to power, but as a political opponent. The president purposefully uses populist and historically charged terminology to consolidate (...) support for his voters. He makes the attack on the media a central axis of his political rhetoric. During his first term as president (and continuing into his subsequent political career), he exerted and continues to exert institutional pressure, including through the filing of SLAPP lawsuits. Trump systematically and publicly denounces certain media outlets and defines them as “enemies of the people”. Keywords: media, Trump, enemies of the people, S.L.A.P.P., communication strategy. (shrink)

This essay argues that Huey Newton’s philosophical explanation of US empire fills an epistemological gap in our thinking that provides us with a basis for understanding the emergence and operational application of predictive policing, Big Data, cutting-edge surveillance programs, and semi-autonomous weapons by US military and policing apparati to maintain control over racialized populations historically and in the (still ongoing) Global War on Terror today – a phenomenon that Black Studies scholars and Black philosophers alike have yet to demonstrate the (...) conceptual acumen to explain. Newton’s ability to explain the conceptual foundation of US empire alongside his prediction of the emergence and application of AI and other Big Data technologies towards the repression of dissidents, criminals, terrorists, and other racialized groups abroad gives intercommunalism the explanatory power to lay the basis for a genealogical account of Black repression that also advances our understanding of how the US as a liberal democratic regime engages in enemy target acquisition (the construction of racialized groups as threats internally and externally) to rationalize the brutal repression of these populations by military-police agencies whose operational application of new AI and computing-surveillance technologies and semi-autonomous weapons are conditioned by the intensity of their racialized dehumanization of the enemy. (shrink)

This Special Issue, The Enemy of Kinship & Kinship with the Enemy, examines anti-anthropocentric ideas of kinship through the lens of the “enemy.” It asks how animals conceptualized as “enemies” challenge expanded definitions of kinship. The introduction explores how figures such as parasites, pests, and invasive species disrupt ethical imperatives for kinship and compassion with nonhuman others. These beings often seek contact with humans, who frequently respond with efforts to expel or eradicate them. By rethinking kinship beyond (...) traditional Western paradigms, the issue highlights how different models of kinship create distinct “enemies” and shape actions to counter or coexist with these “anti-social” others. Through case studies from Latin America, Southeast Asia, West Africa, and Northern Europe, the issue explores the complexities of making kin with the enemy while uncovering diverse kinship systems in which such relationships unfold. (shrink)

This paper examines the construction of the “class enemy” in Albanian socialist realist literature through a critical discourse analysis lens. Under Enver Hoxha’s leadership, the Party-State politicized aesthetics to convince citizens that Albanian society was ostensibly unified, with any divisions attributable to social elements—kulaks, bourgeoisie, and clerics—linked to the old order or to imperialist forces. Drawing on Arendt’s concept of permanent revolution and Lefort’ s notion of social prophylaxis, the paper demonstrates how the Party continuously produced the “enemy (...) of the people,” not only by reimagining genuine opponents in fictional terms, but also by inventing new adversaries whenever ideological expediency demanded it. Waves of exclusion, persecution, and terror periodically shook the country, reaching even the upper echelons of the Party of People of Albania. Legitimated by literature and other artistic productions fully subjugated to Party directives, these purges depicted enemies as parasites or remnants warranting eradication. Through a close reading of key socialist realist works published between 1945 and 1989, the analysis highlights how specific rhetorical and narrative strategies—derogatory epithets, dehumanizing imagery, and insistence on sabotage—reinforced the totalitarian discourse of vigilance, suspicion, and annihilation. It further explores how economic position, social standing, and family background became markers for identifying the “enemy,” shaping the fates reserved for such figures. The study concludes that Albanian socialist realism texts not only portrayed an “evil Other” but also served as a disciplinary apparatus in the Foucauldian sense: they rationalized ongoing purges and bolstered the state’s full-spectrum control over politics, culture, and society. Ultimately, this literary deployment of the “enemy” concept sustained the Party’s permanent revolution narrative, perpetuating an atmosphere of fear and legitimizing the regime’s authoritarian measures. (shrink)

The main cause of Schmitt?s and Koj?ve?s friendship, and consequently, their correspondence, lies in their common affinity for philosophy of Hegel. When they began corresponding in 1955, Schmitt was something of an academic pariah; in 1933, the legal scholar had joined the Nazi Party, publicly declared his anti-Semitism, was later interrogated at Nuremberg, and retired from his post at the University of Berlin in 1946. After his famous lectures on Hegel?s Phenomenology ended in 1939, Koj?ve joined the Resistance. At the (...) end of the World II War, he wound up in the French ministry of economic affairs, where he worked until his death in 1968. This text is written on the margins of two letters, one written on 14.XII.1955. by Schmitt and the other, Koj?ve?s answer, dated on 4.I.1956. The subject of those two letters is the interpretation of the enemy in philosophy of Hegel.. Ljubav prema Hegelovoj filozofiji nalazi se u osnovi prijateljstva i prepiske Koj?va i Schmitta. Kada su 1955. poceli svoju prepisku, Schmitt je bio u potpunoj nemilosti. Ispitivan u Nirnbergu, 1946 godine bio je udaljen sa Univerziteta u Berlinu. Posle cuvenih predavanja o Hegelu koja su se okoncala 1939. godine, Koj?ve se prikljucio Otporu. Od 1946 godine radio je u francuskom Ministarstvu za privredu. Ovaj tekst je inspirisan Schmittovim pismom od 14. XII 1955. i odgovorom Koj?va u vezi sa Hegelovim razumevanjem pojma?neprijatelj?. (shrink)

Scholars have observed that AI image generators often produce racist and sexist results. In fact, AI systems have been shown not only to reproduce common racial stereotypes but sometimes to amplify biases present in the real world. Overall, images created by AI often include biased and stereotypical traits related to gender, skin color, occupations, nationalities, and more. However, scholars have yet to examine how AI imaging technologies and the stereotypes they rely on connect to their militaristic roots. From their beginnings (...) in the US Pentagon’s Cold War efforts against Communism, AI technologies have been consistently linked to America’s pursuit of mastering the dark military art of counter-insurgency. This article will explore the ongoing role of AI by demonstrating how AI image generation tools produce images that reinforce the principles of Western strategic thinking, especially the dominant doctrine of modern irregular warfare: counter-insurgency. Using a sample of 20 images, we will show that AI image generators enhance tropes related to targeting Black male militants in the US and depict sexual stereotypes that assume the benevolence and superiority of Western society—particularly the US—in promoting gender equality among non-Western and formerly colonized populations, while also portraying the protection or liberation of Black and Brown women from the threat of their ‘barbaric’ male counterparts. (shrink)

This response to Jason A. Springs’s Healthy Conflict in Contemporary Society praises Springs for his recommendations for improving the discourse found in ethical conflicts in public life. Springs’s main prescription is for culture to stop repressing conflict. But if Springs ought to be praised for desiring to give conflict its due in public life, Healthy Conflict in Contemporary Life ought also to be criticized for not always being clear on whether there are criteria that authorize excluding some people (e.g. white (...) supremacists) from participating in nonviolent cultural conflict. The essay concludes by suggesting a rehabilitation in religious ethics of the category of the enemy. (shrink)

Noel Malcolm’s Useful Enemies traces the roots of the Enlightenment interpretation of Islam and the Ottomans through the centuries-long development of a tradition of political argumentation. It fol...

I submit that an important role of philosophy — whether done in conference rooms and journal articles, in classrooms, or in more public venues — is to reduce polarisation. Well-executed public philosophy is needed to show how the deepest disagreements of our age might involve people who are all motivated by the same fundamental principles and values, yet focus their attention on individual pieces of the practical puzzles at the expense of the general picture. To gain such understanding, philosophers must (...) assume that the puzzles really are puzzling, that they lack obvious solutions. (shrink)

Leading ‘agonist’ theorist Chantal Mouffe has attracted controversy by founding her democratic theory, as well as her Left populist politics, upon Carl Schmitt’s account of the friend/enemy distinction. Adopting Schmitt’s premises while rejecting his reactionary politics, Mouffe contends that liberal democratic politics can transform destructive ‘antagonism’ into constructive ‘agonism’ by converting ‘enemies’ into ‘adversaries’. Mouffe’s critics charge that Schmitt’s friend/enemy politics are ultimately irreconcilable with liberal democracy, rendering her agonism untenable. In this article, I offer a qualified defense (...) of Mouffe’s agonism by drawing a new voice into the debate: Saul Alinsky, the ‘dean of community organizing’. Because of its deep affinities with Mouffe’s agonism, Alinsky’s democratic organizing shows how her theory might plausibly be put into practice, enabling a more cogent response to Mouffe’s critics than her own work provides. Simultaneously, Alinsky’s organizing offers new insights and raises fresh questions about the role of enmity in democratic politics. (shrink)

Discussions of personal relationships focus overwhelmingly on amicable types: those characterized by cooperation, affection, or even love. Yet some relationships are instead marked by competition, non-cooperation, or outright hostility. This chapter analyzes the nature and value of two paradigmatic forms of adversarial relationship: rivalry and enmity. We offer systematic accounts of what it is to have a rival or an enemy. Rivalry, we argue, involves extended serious competition over personal goods, structured by a rivalrous stance focused on defeating one's (...) competitor. Enmity involves posing persistent, serious non-cooperative threats, coupled with inimical stances ranging from hatred to strategic indifference. The chapter explores whether these relationships are always personally and morally problematic, or whether they can have positive value. While rivalry can promote excellence and self-understanding when properly constrained, enmity's orientation toward non-cooperative interference typically invites moral corruption and escalation. We examine what morality demands regarding enmity resolution, considering various paths from reconciliation to mere modus vivendi. Throughout, we highlight how adversarial relationships differ fundamentally from amicable ones in their self-sustaining character: while amicable relationships involve stances oriented toward preserving the relationship itself, adversarial relationships focus elsewhere—on achieving contested goods or responding to threats. These insights illuminate not only paradigmatic adversarial relationships but also the adversarial elements that can emerge within initially amicable ones. (shrink)

Moral theories that demand that we do what is morally best leave no room for the supererogatory. One argument against such theories is that they fail to realize the value of autonomy: supererogatory acts allow for the exercise of autonomy because their omissions are not accompanied by any threats of sanctions, unlike obligatory ones. While this argument fails, I use the distinction it draws – between omissions of obligatory and supererogatory acts in terms of appropriate sanctions – to draw a (...) parallel with psychological perfectionism. Through this parallel, I demonstrate that requiring what is morally best is in fact counter-productive. Thus, by its own lights, a theory that wants us to do what is best ought at the very least to tell us to believe that some actions are supererogatory. As the old adage goes, the best is the enemy of the good; I argue here that the supererogatory is the solution. (shrink)

Whom a prime minister or president will not shake hands with is still more noticed than with whom they will. Public identity can afford to be ambiguous about friends, but not about enemies. Rodney Barker examines the available accounts of how enmity functions in the cultivation of identity, how essential or avoidable it is, and what the consequences are for the contemporary world.

Protagoras was an important Greek thinker of the fifth century BC, the most famous of the so called Sophists, though most of what we know of him and his thought comes to us mainly through the dialogues of his strenuous opponent Plato. In this book, Ugo Zilioli offers a sustained and philosophically sophisticated examination of what is, in philosophical terms, the most interesting feature of Protagoras' thought for modern readers: his role as the first Western thinker to argue for relativism. (...) Zilioli relates Protagoras' relativism with modern forms of relativism, in particular the 'robust relativism' of Joseph Margolis, gives an integrated account both of the perceptual relativism examined in Plato's Theaetetus and the ethical or social relativism presented in the first part of Plato's Protagoras and offers an integrated and positive analysis of Protagoras' thought, rather than focusing on ancient criticisms and responses to his thought. This is a deeply scholarly work which brings much argument to bear to the claim that Protagoras was and remains Plato's subtlest philosophical enemy. (shrink)

Terrorism, torture, and the problems of evil -- Diabolical evil, searching for Satan -- Philosophies of evil -- Communities of fear -- The enemy within -- Bad seeds -- The character of evil -- Facing the Holocaust -- Twenty-first-century mythologies.

I offer reasons against reading Hume as a Pyrrhonian sceptic. I argue that Hume's scepticism is motivated differently, that his sceptical strategies are not analogous to Pyrrhonism's, and that it is profitable to read Hume as a critic of Pyrrhonism. I hold that the most informative point of comparison between Hume and Sextus Empiricus is a point of difference, namely, their stands on the connection between suspension of judgement (epochê) and tranquillity (ataraxia). For Sextus, tranquillity flows naturally from suspending judgement (...) on all opinions. Hume, by contrast, consistently treats radical suspension of judgement as resulting in despair and social detachment. I take a firmer stance than past commentators on this issue by affirming that Hume and Sextus do not merely disagree on this issue, but that Hume's view is more plausible. Reading Hume's sceptical crisis, I propose, reveals an insightful criticism of Pyrrhonism, one that sheds light on human nature's response to radical doubt. (shrink)

The ideal of loving our enemies figures in a range of traditions and political movements even if it is an ethical principle most of us fail to live up to. That does not keep us from thinking of the person who loves their enemies as exceptionally admirable; and we might think enemy love is good and good for us, not least because of its promise to restore relationships broken by trust and move us towards each other amidst polarization. But (...) if we dig into our contemporary philosophical conceptions of love and consider the psychological implications of loving those who merit hate, we will see that the norm of enemy love looks either psychologically impossible or morally inappropriate. I explore three less-than-satisfying strategies for dealing with this puzzle and conclude by asking what this all means for recent theories of love. (shrink)

This qualitative research examines the influence of animosity on physicians during clinical encounters and its ethical implications. Semi-structured interviews were conducted with ten Israeli-Jewish physicians: four treated Syrians and six treated Palestinian terrorists/Hezbollah militants or Palestinian civilians. An interpretive phenomenological analysis was used to uncover main themes in these interviews. Whereas the majority of physicians stated they are obligated to treat any patient, physicians who treated Syrians exhibited stronger emotional expression and implicit empathy, while less referring to the presence of (...) the Israeli-Arab conflict. In contrast, physicians who treated enemy combatants or Palestinian civilians showed the exact opposite. Linking these results to the “Implicit Bias” theory, the role of empathy and the beneficence principle in medical ethics, we argue that: the unconscious decreased emotional involvement among the latter group of physicians is a deficiency that needs to be recognized; and this deficiency undermines the principle of beneficence, thereby possibly influencing the fulfillment of the commitment to treat patients. Acknowledging and addressing the potential emotional and ethical deficiencies entailed in encounters with the so-called enemy-patients are of importance to the global medical community, since such encounters are increasingly an integral part of the current political realities faced by both the developed and developing worlds. (shrink)

Developed in the mid‐twentieth century, game theory is a mathematical discipline that now drives fields as diverse as warfare, economics, evolutionary theory, and foreign policy. This chapter explores the importance of understanding others to Ender's military brilliance. For Ender, this understanding was not merely intellectual, but also emotional. The chapter also shows how Ender's instinctive ability to understand his enemies places him in a prime position, according to game theory, to redefine the game to create a path to victory. This (...) is the lesson that Ender's Game teaches about how to find a path to victory even when one doesn't seem to exist. For Ender, at least, it seems that sympathy, empathy, and love are not fundamentally different. Instead, they lie on a continuum. Love and sympathy, experienced simultaneously, allow empathy. (shrink)

This paper traces three paradigmatic responses to the presence of evil in nature. Thomas Henry Huxley depicts nature as the enemy of humanity that morality combats “at every step.” Henry Drummond views nature as benevolent, a friend of humanity, and the ultimate basis for morality. The paper argues that a third view, that of Thomas Aquinas, regards nature as creation, capable of being neither enemy nor friend of humanity but rather the context within which relations of enmity or (...) friendship develop between human beings and God. (shrink)

The Enemy of All Humanity Trationally, the term “enemy of all humanity” (hostis generis humani) referred to pirates. In contemporary international criminal law, it refers to perpetrators of crimes against humanity and other core. This essay traces the evolution of the concept, and then offers an analysis that ties it more closely to ancient tyrants than to pirates. Some object that the label is dehumanizing, and justifies arbitrary killing of the “enemy of humanity.” The essay admits the (...) danger, but defends the concept if it is restricted to fair trials. Rather than dehumanizing its target, calling the hostis generis humani to account in a court of law is a way of recognizing that radical evil can be committed by humans no different from any of us. (shrink)

The pirate is the original enemy of humankind. As Cicero famously remarked, there are certain enemies with whom one may negotiate and with whom, circumstances permitting, one may establish a truce. But there is also an enemy with whom treaties are in vain and war remains incessant. This is the pirate, considered by ancient jurists considered to be "the enemy of all."In this book, Daniel Heller-Roazen reconstructs the shifting place of the pirate in legal and political thought (...) from the ancient to the medieval, modern, and contemporary periods presenting the philosophical genealogy of a remarkable antagonist. Today, Heller-Roazen argues, the pirate furnishes the key to the contemporary paradigm of the universal foe. This is a legal and political person of exception, neither criminal nor enemy, who inhabits an extra-territorial region. Against such a foe, states may wage extraordinary battles, policing politics and justifying military measures in the name of welfare and security. Heller-Roazen defines the piracy in the conjunction of four conditions: a region beyond territorial jurisdiction; agents who may not be identified with an established state; the collapse of the distinction between criminal and political categories; and the transformation of the concept of war. The paradigm of piracy remains in force today. Whenever we hear of regions outside the rule of law in which acts of "indiscriminate aggression" have been committed "against humanity," we must begin to recognize that these are acts of piracy. Often considered part of the distant past, the enemy of all is closer to us today than we may think. Indeed, he may never have been closer. (shrink)

Considering that negative intergroup emotions can hinder conflict resolution, we proposed integrative emotion regulation as possibly predicting conciliatory policies towards outgroups in violent conflict. Two studies examined Jewish Israelis’ self-reported IER, empathy, liberal attitudes, and support for humanitarian aid to Palestinians in Gaza. Study 1 found that unlike reappraisal Jewish Israelis’ ability to explore emotions promoted concern for others’ emotions, which in turn predicted support for humanitarian aid. Study 2 replicated this mediation model, additionally confirming that liberal attitudes moderated the (...) relation between IER and support for humanitarian aid. Thus, IER linked more strongly with humanitarian support when the commitment for liberal egalitarian beliefs was high. Preliminary results hold important theoretical and practical implications regarding the potential to empathise with outgroup members in intractable conflicts. (shrink)

Enemy of All Humanity: The Dehumanizing Effects of a Dangerous Concept In his contribution to this special issue, David Luban proposes to revive the age-old concept of ‘the enemy of all humanity.’ On his view, this concept supports the aims of international criminal justice by emphasizing that atrocity and persecution crimes are ‘radically evil’ and therefore ‘everyone’s business.’ Criticizing Luban’s proposal, this paper shows that in the past, the ‘enemy of all humanity’ concept has often served to (...) establish parallel systems of justice, depriving these ‘enemies’ of their rights as suspects under criminal law and as lawful combatants under the laws of war. Thus, even if the ‘enemy of all humanity’ concept is used with the intention to bring today’s perpetrators of ‘radical evil’ to justice, it risks undermining, rather than protecting, the rule of law. (shrink)

Histories of liberalism often begin with the observation that, prior to the French Revolution, the term ‘liberal’ originally referred to a state of mind. In England, it had been used ‘to denote ass...

Wolves have been a constant in human consciousness, whether they are considered supernatural beings, nurturers and guides for humankind, or powerful or malevolent predators. Attitudes toward wolves in Western Christian societies have been overwhelmingly negative due to perceptions of wolves as preying upon souls and flocks. Pre-modern Turco-Mongolian views of wolves were generally positive, as she-wolves, ancestral deities, or guides for nomadic warriors, even after conversion to Islam. This Turco-Mongolian perspective allows the wolves some protection against human aggression in Turkic (...) and Mongolian regions in the present. (shrink)

Dr Stockmann, the principal character in Henrik Ibsen's A Public Enemy, is a classic example of a whistle-blower who, upon detecting and disclosing a serious case of environmental pollution, quickly finds himself transformed from a public benefactor into a political outcast by those in power. If we submit the play to a ‘second reading’, however, it becomes clear that the ethical intricacies of whistle-blowing are interwoven with epistemological issues. Basically, the play is about the complex task of communicating scientific (...) (notably microbiological) data to lay audiences. This becomes even more apparent when we realise that Stockmann was a contemporary of real ‘microbe hunters’ such as Pasteur and Koch. The play's basic message is that epoch-making scientists (such as Pasteur and Koch) not only produced convincing and reliable data from a scientific point of view, but also acquired the skills and insights needed to enter into a dialogue with their cultural and societal environment. (shrink)

The choice of Bellarmine as a target could be explained by the Cardinal's prominence among late Renaissance Catholic theologians. It had another advantage which was that the criticisms aimed at Bellarmine could apply to a wide range of the positions held by Anglicans. The heterodox theology defended by Thomas Hobbes had been condemned equally by Rome and Canterbury on several essential points, such as the corporeal nature of God and the soul, the mortality of the soul, the denial of Hell's (...) eternal punishments, and the implicit rejection of the Trinity. The indirect power stigmatized by Hobbes was a central element in Bellarmine's conceptual arsenal. The critique of papalism connected Hobbes with a powerful anti‐Roman current within the Catholic Church, which remained a central target of the pope's advocates for a long time. (shrink)

This chapter addresses the question of whether it is morally permissible to cooperate with the unjust side during a war, specifically the Nazis. It reveals that there were some Jewish governing boards during the Second World War that cooperated with the Nazis in order to decrease the harm that the Nazis (the unjust side) will do. This chapter refers to some recent discussions of collaboration with the unjust side in war and when it is permissible to redirect threats.

To say that coronavirus is highly visible is a massive understatement in terms of its omnipresence in our lives and media coverage concerning it, yet also clearly untrue in terms of the virus itself. COVID-19 is our invisible enemy, changing our lives radically without ever revealing itself directly. In this paper I explore its invisibility and how it relates to and exposes other invisible enemies we are and have been fighting, in many cases without even realizing. First, I analyse (...) the virus itself and how its stealthy nature has transformed our lives. Second, I describe how the invisible epidemic of social media sharing of fake news about the virus worsens the situation further. Third, I explore how the virus has revealed to us what really matters in our lives and has forced us to re-evaluate our priorities. Fourth, I go on to explore the underlying structural weaknesses and disparities in society that have been exposed by the virus but previously remained unconsidered for so long that they too have become camouflaged, even if their effects are all too apparent; like the virus, neoliberal capitalism is an invisible enemy that has made prisoners of us all. I conclude by suggesting that the coronavirus pandemic represents a hidden opportunity to overcome perhaps the biggest invisible enemy of all: the moral distance that separates us from others. Only by rendering the rest of humanity morally visible to ourselves can we overcome capitalism and stop treating other people as invisible enemies. (shrink)

Volume 18, Issue 4, December 2019, Page 353-353.

This study reviews and classifies the most common uses of the terms “enemy” and “enmity” within the context of traditional philosophical discourse. In order to contribute to a structured understanding of these concepts, we proceed in two steps. We first explore the auxiliary uses of the terms, which we distinguish from each other according to their axiological connotations. In a second part, we review the technical uses of the concepts known to philosophy of law. Here, we distinguish between two (...) different approaches to the concept, one of which defines it through qualitative criteria, and a second approach that uses the term as a quantifier. (shrink)

Developing the ethics of palliative sedation, particularly in contrast to terminal sedation, requires consideration of the relation between body and soul and of the nature of death and dying. Christianly considered, it also requires attention to the human vocation to immortality and hence to the relation between medicine and discipline. Leaning on Augustine’s rendering of the latter, this paper provides a larger anthropological and soteriological frame of reference for the ethics of palliative sedation, organized by way of nine briefly expounded (...) theses. It argues that palliative sedation, like other elements of medicine, is appropriate where, and only where, it properly orders care for the body to the requirements of care for the soul. (shrink)

The use of the three labels to denote the three foundational schools of the early twentieth century are now part of literature. Yet, neither their number nor the...