The Enemy and How I Helped to Fight It
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Williams previously received the Silver Star Medal for his actions while serving as the weapons sergeant with Special Forces Operational Detachment Alpha during the raid. President Donald J. Trump will award Williams an upgrade to the Medal of Honor on Oct. The terrain was too steep to land the aircraft, so the men leaped out while it hovered and took a foot drop into a river. Their mission was to hike up a near-vertical foot mountain face and capture Hekmatyar , who was supposed to be in a compound at the top.
However, the austere valley and sheer cliffs erupted with sniper, machine gun and rocket-propelled grenade fire from multiple peaks not long after the soldiers disembarked their aircraft. During the ensuing fight, a group of U. When his team sergeant was wounded by a sniper, Williams exposed himself to enemy fire to come to his aid and to move him down the mountainside to the casualty collection point. Yes, indeed, there is. As members of the cosmic family we belong together, and this belonging goes far deeper than anything that can ever divide us.
While love says this yes joyfully and with fondness, hatred says it grudgingly with animosity, gall.
Still, even one who hates acknowledges mutual belonging. This shows that hatred is not the opposite of love.bootleggedpublishing.com/5044-cellphone-tracker-meizu.php
Conspiring with the Enemy and Cooperating in Warfare
The opposite of love and of hatred is indifference. Loving our enemies is an ideal for human beings of any spiritual tradition.
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Mahatma Gandhi practiced it no less inspiringly than St. It has been found difficult; and left untried. Who knows? To love our enemies may be our only way out. Grateful living is an antidote to scarcity and insatiability. And it is radical because it…. This site is brought to you by A Network for Grateful Living, a c 3 nonprofit. All donations are fully tax deductible in the U.
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At this point, some context is required: 1 Cooperation in warfare is certainly not the norm: historically, and even in contemporary times, it is an anomaly in human history. It has happened all throughout human history, on a variety of levels, and in many different forms, although the contemporary systematization of this cooperation through international law and institutions is different. And 3 although the rules are not always obeyed—in fact, they are more often deliberately violated—and even if international law looks much less dramatic and interesting than tensely negotiated truces in muddy trenches, the systematization of cooperation at the interstate and international levels and the extent to which individuals do obey those rules in the field is significant.
It shows that moral considerations are possible even in the most horrifying of human activities and even between people who have much to gain from not cooperating with each other. Why would states and soldiers make it harder for themselves to win and end wars? While these rules could be a form of hegemony imposed by stronger states on weaker ones, they also make it harder to win, which is why countries and individuals are constantly trying to break the rules and get away with it. They were also created and sustained at least in part by sincere beliefs that there are right and wrong ways to win, and that it matters both practically—e.
I want to note just two interesting tensions caused by an ethic of cooperation in warfare. The first is between cooperation and wanting to win the war. Cooperation can also take valuable resources that can otherwise go toward fighting and ending the war; for example, during WWII, some German POWs in the United States were kept in better conditions and had a higher standard of living than the American civilians who lived around those camps.
In addition, one major purpose of such cooperation is to reduce overall harm, yet it may be that cooperation sometimes increases the damage.
For example, the stereotypical full-frontal, open engagement of eighteenth and nineteenth century European confrontations—soldiers dressed in national uniforms, lined up in formation, shooting in unison—did not adapt well to developments in technology, especially long-range, more accurate artillery.
The second tension lies in how the ethic of cooperation has worked its way into practical thinking about just war theory. For example, U. Drone operators have talked about the unfairness of killing their enemies without putting themselves at risk; there is a sense that for it to be fair, they have to be endangered too—in this case, physically present in the battlefield and vulnerable to attack. Even after concerns about other criteria for just war—especially just cause, proportionality, and probability of success—have been satisfied, they are often still uncomfortable.
In the context of how war has been waged since the beginning of human history, it is crazy to talk about reciprocal risk in warfare, but it persists.