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Enemy

An enemy is one who is antagonistic toward another, particularly seeking to injure, overthrow, or confound an opponent, encompassing individuals, groups, or states in personal, political, or military opposition.^[1] The term derives etymologically from Latin inimicus, meaning "hostile" or "unfriendly," combining in- ("not") with amicus ("friend"), thus literally denoting "not a friend," and entered English via Old French enemi around the 13th century.^[2]^[3] In military and international law, an enemy refers to a belligerent nation, armed force, or combatant engaged in hostilities, subjecting them to rules distinguishing lawful combatants from civilians and prohibiting perfidy or attacks on those hors de combat.^[4]^[5] Enemy status historically enabled measures like property seizure under statutes such as the U.S. Trading with the Enemy Act, defining enemies broadly to include residents aiding hostilities.^[6] Psychologically, enemy perceptions arise from cognitive biases that amplify threats, distort actions as malevolent, and dehumanize the adversary, fueling escalation and resistance to de-escalation.^[7]^[8] The identification of enemies has defined conflicts throughout history, from state wars to ideological struggles, often unifying in-groups through shared antagonism but risking misperception-driven cycles of retaliation; notable examples include propaganda depictions that exaggerate enemy traits to justify mobilization.^[9] In contemporary contexts, enemy designations extend to non-state actors like unlawful combatants, challenging traditional distinctions and raising debates over legal protections.^[10] Reintegration efforts, as seen in post-conflict scenarios, highlight the fluidity of enemy status when underlying threats diminish.^[11]

Etymology and Definitions

Linguistic Origins

The English term "enemy" entered the language in the Middle English period as enmy or enemi, borrowed from Anglo-French enemi, which traces back to Old French enemi (modern French ennemi).^[1] ^[3] This form ultimately derives from Latin inimīcus, an adjective and noun meaning "unfriendly," "hostile," or "personal enemy," constructed from the negating prefix in- ("not") combined with amīcus ("friend"), yielding a literal sense of "not a friend."^[2] The earliest recorded use in English appears around 1362, in the works of poet William Langland, initially denoting a foe or adversary in both personal and spiritual contexts, such as an opponent of God or a heathen.^[3] ^[2] The Latin amīcus itself stems from earlier Indo-European roots related to friendship and reciprocity, potentially linked to Proto-Indo-European *h₂em-, denoting a companion or lover, as seen in cognates like Sanskrit ámī ("companion") and Old Irish ámu ("friend"). In contrast, Latin distinguished inimīcus (private enmity) from hostis (public enemy or stranger), the latter evolving into English "hostile" and reflecting a broader Indo-European conceptual ambiguity around outsiders, as in Proto-Indo-European *gʰóstis, which connoted both "guest" and "enemy" in ancestral forms across languages like Latin hostis and Gothic gasts ("stranger"). This duality underscores how enmity linguistically often inverted bonds of amity or hospitality in ancient Indo-European societies.^[12] By the late 14th century, "enemy" in English expanded to include the Devil and anti-Christian forces, reflecting theological influences, while retaining its core adversarial meaning into modern usage as a hostile opponent or foe.^[2] The term's persistence without significant semantic shift highlights its utility in denoting intentional opposition, distinct from neutral terms like "foe" (from Old English fāh, meaning "hostile" or "fugitive") or "adversary," which displaced some earlier Germanic roots like fēond ("fiend").

Formal and Legal Definitions

In international law, the term "enemy" primarily denotes a state or entity engaged in armed conflict or war against another, encompassing both formal declarations of war and undeclared hostilities. This extends to "enemy subjects," defined as individuals, corporations, or associations bearing the nationality of the enemy state, irrespective of their location or allegiance, who may face restrictions on rights and activities during conflict.^[4] The concept originates from customary international law and treaties, distinguishing enemies from neutrals to regulate intercourse, property seizure, and combatant status. Under the Geneva Conventions of 1949, particularly Common Article 2, protections apply in "declared war or any other armed conflict" between high contracting parties, implicitly framing the "enemy" as the opposing belligerent power whose forces or civilians are subject to specific rules. Combatants affiliated with the enemy—defined as members of armed forces (excluding medical/religious personnel) or organized militias fulfilling criteria such as subordination to responsible command, wearing fixed distinctive signs visible at distance, openly carrying arms, and conducting operations in accordance with the laws of war—qualify as lawful combatants entitled to prisoner-of-war status upon capture.^[13] Failure to meet these criteria may render individuals "unlawful combatants," forfeiting combatant immunity but still requiring humane treatment under international humanitarian law.^[11] In domestic legal frameworks, such as the United States' Trading with the Enemy Act of 1917 (codified at 50 U.S.C. § 4302), "enemy" is statutorily defined to include any individual, partnership, corporation, or body resident or operating in a nation at war with the U.S., or trading for its benefit; this also covers governments of enemy nations or their allies, enabling measures like asset freezes and trade prohibitions.^[6] Similarly, the term "enemy combatant" in U.S. military law refers to persons engaging in hostilities against U.S. forces during armed conflict, often on behalf of an opposing state or non-state actor, granting authorities to detain without standard criminal process but subject to habeas corpus review as affirmed in Hamdi v. Rumsfeld (2004).^[10] These definitions prioritize operational clarity in wartime but have sparked debates over scope, with courts emphasizing evidentiary standards for classification to prevent arbitrary application.^[14]

Biological and Evolutionary Foundations

Evolutionary Mechanisms of Enmity

Enmity in humans likely arose as an adaptive response to intergroup competition, where hostility toward out-groups enhanced the survival and reproductive success of one's own group by securing resources, territory, and mates. Evolutionary models demonstrate that traits combining in-group cooperation with out-group aggression—termed parochial altruism—can spread through natural selection when intergroup conflicts are frequent, even if costly to individuals. In such scenarios, groups exhibiting higher levels of altruism outperform rivals in collective endeavors like warfare, allowing altruists within victorious groups to gain indirect fitness benefits via kin or group-level propagation.^[15]^[16] Theoretical frameworks, including game-theoretic simulations of public goods and Prisoner's Dilemma scenarios adapted for group competition, indicate that parochial altruism evolves under conditions of low migration rates, identifiable group markers, and recurrent violent encounters between small coalitions. For instance, if intergroup raids occur with probability greater than 0.1 in ancestral-like populations, selection pressures favor individuals willing to sacrifice for in-group members while derogating or attacking outsiders, as this tilts group victories toward cooperative units. Empirical support comes from chimpanzee studies, where lethal raids on neighboring communities mirror human patterns, suggesting xenophobia predates Homo sapiens and serves to deter incursions from unfamiliar conspecifics.^[15]^[17] Cultural transmission mechanisms further amplify enmity's persistence, as acculturation—where defeated groups adopt the victors' traits, such as heightened warrior production—functions like a cultural analog to genetic drive, propagating conflict-prone behaviors despite individual costs. In agent-based models, acculturation rates approaching 1.0 lead to equilibrium states with 50% of males specialized as non-reproducing warriors, explaining elevated mortality rates (e.g., 14% from violence in ethnographic hunter-gatherer data) without net resource gains. This biocultural dynamic underscores enmity's roots in both genetic predispositions and learned hostilities, selected for in environments where stranger encounters signaled potential threats rather than opportunities.^[18]^[19]

In-Group/Out-Group Instincts

In-group/out-group instincts refer to the evolved cognitive and behavioral tendencies in humans to preferentially allocate resources, cooperation, and empathy to members of one's own social group while exhibiting suspicion, reduced altruism, or hostility toward those outside it. These instincts likely arose from ancestral environments where small, kin-based bands competed for limited resources, mates, and territory, favoring individuals and groups that prioritized internal cohesion over indiscriminate generosity. Evolutionary models demonstrate that in-group favoritism emerges under conditions of intergroup competition, as it enhances group-level survival by promoting parochial altruism—cooperation within the group coupled with aggression toward rivals—without requiring kin selection alone.^[20]^[21] Empirical evidence from experimental economics and behavioral studies supports the adaptive value of these instincts. In minimal group paradigms, where participants are arbitrarily assigned to categories with no prior interaction, individuals still display favoritism by allocating more rewards to in-group members, a pattern replicated across cultures and persisting even in children as young as three. Neuroimaging reveals differential brain activation, with stronger responses in areas like the medial prefrontal cortex to in-group faces, facilitating empathy and trust internally while dampening it externally. This bias intensifies in resource-scarce or conflict scenarios, mirroring ancestral pressures where out-groups posed threats via raiding or resource theft, thus framing them as potential enemies to justify defensive or preemptive actions.^[22]^[23] The evolutionary stability of out-group derogation ties directly to enmity formation, as parochial traits evolve through multilevel selection: individual altruists thrive in cohesive groups that outcompete hostile outsiders. Simulations and agent-based models show that pure altruism fails without out-group antagonism, but pairing it with parochialism yields stable cooperation amid warfare-like conditions prevalent in human prehistory, evidenced by archaeological signs of intergroup violence in 60-70% of studied societies. While modern institutions can mitigate irrational extensions of these instincts, their persistence explains phenomena like ethnic conflicts or ideological tribalism, where perceived out-groups are dehumanized as existential threats despite low actual risk. Critics of overly deterministic views note variability—favoritism does not inevitably produce hate—but causal realism underscores that suppressing out-group vigilance historically invited exploitation, selecting for the instinct's robustness.^[24]^[25]

Psychological Aspects

Perception and Identification Processes

Perception of enemies relies on perceptual mechanisms that enable rapid categorization of potential threats based on visual and behavioral cues. In military contexts, psychological training has historically enhanced this process through tachistoscopic exposure to brief images, allowing individuals to recognize enemy forms—such as aircraft or ships—as holistic gestalts rather than fragmented features, thereby improving identification speed and accuracy under duress.^[26] This approach, implemented during World War II for over one million personnel, underscores how perceptual learning overrides initial analytical breakdowns, prioritizing survival-relevant pattern recognition over deliberate analysis.^[26] Cognitive biases significantly shape enemy identification, particularly through hostile attribution bias (HAB), where ambiguous actions by out-group members are interpreted as intentionally malevolent. This bias, observed in both children and adults, heightens threat perception in social interactions, prompting aggressive responses to neutral or unclear stimuli as if they were deliberate provocations.^[27] For instance, individuals prone to HAB exhibit neural patterns in brain regions like the amygdala and prefrontal cortex that amplify hostile interpretations during social ambiguity, correlating with escalated conflict.^[28] Such mechanisms extend to intergroup dynamics, where enemies' behaviors are scrutinized through a lens of suspicion, with successes attributed to cunning malice and failures to inherent flaws, fostering distorted enemy images.^[29] Dehumanization constitutes a core process in solidifying enemy identification, progressively stripping perceived adversaries of human qualities to reduce empathy and moral inhibitions. This occurs via mechanisms like splitting—rigidly polarizing "us" as virtuous against "them" as evil—and projection of one's own disowned traits onto the enemy, as theorized in Jungian psychology.^[30] During conflicts, symmetric dehumanization emerges, with both sides likening opponents to animals or subhumans, as documented in wartime studies where advantaged groups explicitly deny foes full mental capacities.^[31] Dehumanization escalates through nine gradations, from mechanistic to vermin-like depictions, enabling violence by framing enemies as existential threats rather than fellow humans.^[30] Social and learned factors further refine identification, including mirror-image perceptions where rival groups mutually attribute aggression and deceit to one another, and selective attention that amplifies negative enemy traits while ignoring positives.^[30] Propaganda exploits these by disseminating distorted representations, cultivating consensual paranoia and double standards—e.g., labeling identical tactics as "terrorism" for enemies but "self-defense" for allies.^[30] Experimental evidence, such as the Robbers Cave study, demonstrates how minimal intergroup competition rapidly engenders enmity via these processes, though superordinate goals can mitigate them.^[30] Overall, these intertwined perceptual, cognitive, and social mechanisms prioritize group protection, often accurately detecting real threats but risking overgeneralization in ambiguous environments.^[29]^[27]

Emotional and Behavioral Impacts

Perceiving an enemy elicits distinct negative emotions such as anger, fear, and hatred, which function to mobilize responses in intergroup contexts.^[32] Anger towards an out-group promotes approach-oriented behaviors, including confrontation and retaliation, as it signals perceived violations of group norms or resources.^[33] Fear, in contrast, triggers avoidance and heightened vigilance, interpreting ambiguous actions by the enemy as more threatening than neutral stimuli.^[34] Hatred represents a more enduring emotion than anger, sustaining long-term enmity by fusing moral outrage with dehumanizing perceptions, thereby justifying prolonged conflict.^[35] These emotions drive behavioral shifts, including increased aggression and reduced empathy. Group-based anger correlates with retaliatory hostility, as evidenced in experiments where high-threat scenarios elevated participants' endorsement of aggressive actions against out-groups.^[36] Dehumanization of enemies—viewing them as subhuman or animalistic—lowers inhibitions against harm, with studies showing symmetric dehumanization in conflicts where both sides attribute lesser mental capacities to adversaries, facilitating violence without guilt.^[31] Neural responses to provocation, such as retaliatory acts, activate reward pathways, reinforcing aggressive behaviors through hedonic pleasure rather than mere punishment.^[37] Behaviorally, enmity biases cognition towards threat detection, leading individuals to encode and recall enemy actions as hostile more readily than benign ones, perpetuating cycles of suspicion and preemptive aggression.^[38] In susceptible populations, such as those with social anxiety, enemy perception amplifies attentional biases to potential threats, exacerbating isolation and defensive posturing.^[39] Collectively, these impacts enhance in-group solidarity but at the cost of escalated intergroup tension, with hatred's traumatizing effects—including chronic stress and moral disengagement—extending to physical health declines in prolonged enmities.^[40]

Sociological Perspectives

Innate vs. Constructed Enmity

In sociological theory, the debate over innate versus constructed enmity centers on whether intergroup hostility arises from evolved human predispositions or is primarily shaped by social structures, cultural narratives, and power dynamics. Proponents of the innate perspective, drawing from evolutionary sociology, argue that humans possess biologically rooted tendencies toward in-group favoritism and out-group wariness, which manifest as enmity under conditions of resource competition or threat. These tendencies are evident in cross-cultural universals of tribalism and coalitional aggression, as seen in primate analogs like chimpanzee intergroup raids that parallel human patterns of lethal conflict over territory.^[15]^[41] The male warrior hypothesis posits that such behaviors evolved particularly in males to secure mates and status through intergroup dominance, supported by neurobiological evidence linking intergroup threat to heightened amygdala activation and oxytocin release during conflict scenarios.^[41] Twin studies and genetic analyses further indicate heritability in traits like aggression and prejudice, suggesting a partial biological substrate that predisposes societies to enmity rather than requiring purely environmental triggers.^[42] Conversely, constructivist approaches in sociology emphasize enmity as a socially engineered phenomenon, where specific enemies are fabricated through ideological framing, media, and institutional power to maintain cohesion or justify inequality. Conflict theorists like Karl Marx viewed antagonism as stemming from class structures rather than innate drives, with enmity constructed to perpetuate dominance by elites over subordinates.^[43] Empirical examples include state propaganda during wars, which amplifies latent biases into targeted hatred, as in 20th-century totalitarian regimes where ethnic or ideological out-groups were vilified to consolidate internal unity. Social constructionism extends this by arguing that categories of enmity—such as racial or national foes—are not fixed but emergent from interactive processes, with group-focused enmity (GFE) syndromes linking prejudices through shared cultural narratives rather than universal biology.^[44] However, this view often underemphasizes empirical data on innate mechanisms, potentially due to disciplinary resistance in sociology to biological explanations amid historical associations with eugenics.^[45] Integrating both perspectives, contemporary evolutionary sociologists propose a biosocial model where innate propensities for out-group derogation provide the causal foundation, but social contexts determine expression and targets. For instance, minimal group paradigms demonstrate that arbitrary divisions elicit bias even without history or competition, underscoring evolved categorization heuristics, yet societal amplification via norms and institutions escalates this into sustained enmity.^[20] Longitudinal data from intergroup studies show that while genetic factors account for 20-50% of variance in antisocial tendencies underlying hostility, environmental stressors like scarcity construct the specific form, as in resource wars where innate coalitional instincts align with constructed narratives of threat.^[46] This synthesis aligns with causal realism, recognizing enmity's roots in adaptive survival strategies while acknowledging sociology's role in modulating outcomes through policy and education.^[47] Sociological theories emphasize that enmity toward out-groups enhances in-group cohesion by unifying members around a shared threat, thereby clarifying boundaries and suppressing internal divisions. Lewis Coser, in The Functions of Social Conflict (1956), argued that external conflicts perform a group-binding function, as they foster solidarity and prevent the ossification of rigid structures within the group.^[48] ^[49] This process redirects hostilities outward, reinforcing collective identity and loyalty among in-group members. Empirical evidence from conflict scenarios corroborates this dynamic, particularly in wartime contexts where perceived enemies prompt heightened unity and patriotism. Functionalist analyses describe how societies at war experience a "rallying" effect, with individuals subordinating differences to a common purpose against the adversary.^[50] Research further indicates that cohesion often strengthens via mechanisms like identifying external enemies, though such strategies may rely on destructive practices, including the creation of scapegoats to sustain internal harmony.^[51] ^[52] In the realm of conflict, enmity sustains divisions by mobilizing resources and justifying escalatory actions, yet it paradoxically depends on prior cohesion for effective group response. While out-group hostility can integrate societies temporarily, over-reliance on it risks entrenching intolerance and perpetuating cycles of intergroup antagonism, as groups prioritize survival over reconciliation.^[51] Sociological perspectives thus portray enemies as dual agents: catalysts for internal solidarity and drivers of external strife, with outcomes varying by conflict intensity and resolution capacity.

Political and Philosophical Frameworks

Friend-Enemy Distinction

The friend-enemy distinction, as articulated by German jurist Carl Schmitt, constitutes the defining criterion of the political sphere, wherein politics emerges from the capacity of a group to identify and confront an existential adversary. Schmitt first outlined this in his 1927 essay Der Begriff des Politischen, later expanded into the 1932 book The Concept of the Political, arguing that the essence of the political lies not in moral, economic, or aesthetic judgments, but in the concrete possibility of distinguishing between friend—allies sharing a common existence—and enemy, the hostis or public foe representing a threat to the group's survival.^[53]^[54] This enemy is not merely a criminal or private antagonist, but one who endangers the political unity through potential combat, rendering the distinction inherently intense and grouping-oriented rather than individualistic.^[55] Schmitt contended that liberal attempts to neutralize this distinction—through universalism, economic interdependence, or moral discourse—fail to eliminate politics, merely displacing it into other domains like culture or economics, where friend-enemy groupings reemerge under different guises.^[53] He emphasized that the enemy need not embody absolute evil or personal hatred; the designation arises from the objective intensity of association or dissociation, potentially escalating to life-and-death stakes in extreme cases, such as war.^[56] This framework posits politics as irreducible to consensus or deliberation, rooted instead in the sovereign decision on enmity, which Schmitt viewed as a realist acknowledgment of human groupings' irreconcilable conflicts over mode of life.^[57] In international relations, the distinction underpins classical realist thought by framing state interactions as perpetual competitions for security amid anarchy, where alliances form against perceived threats, echoing Schmitt's rejection of Kantian perpetual peace as illusory.^[58] Thinkers like Hans Morgenthau incorporated analogous power dynamics, treating other states as potential enemies unless proven otherwise through balancing acts, though they diverged from Schmitt's emphasis on domestic sovereignty deciding enmity.^[59] Critics, including liberal internationalists, argue the theory fosters paranoia and justifies authoritarianism, as evidenced by Schmitt's own 1933 alignment with the Nazi regime, which weaponized enmity against internal foes; yet empirical instances, such as Cold War bipolarity (1947–1991) dividing the world into U.S.-led and Soviet blocs, illustrate how existential groupings persist despite institutional overlays like the United Nations.^[60]^[58] This resilience supports Schmitt's causal claim that enmity is not constructed post-hoc but inherent to political ontology, verifiable in historical escalations from trade rivalries to total wars when vital interests clash.^[61]

Realism in Statecraft and International Relations

Realism in international relations posits that states, as primary actors in an anarchic global system lacking centralized authority, pursue self-preservation and power maximization, inherently generating enmities through competition for security and resources.^[58] This view regards other states not as perpetual allies but as potential adversaries, where enmity arises from relative power imbalances and the "security dilemma," in which one state's defensive measures appear offensive to others, escalating tensions.^[62] Classical realists like Hans Morgenthau emphasized that politics among nations constitutes a struggle for power rooted in human nature's drive for dominance, requiring states to identify enemies as those obstructing national interests, as outlined in his 1948 work Politics Among Nations. The friend-enemy distinction, articulated by Carl Schmitt in The Concept of the Political (1932), underpins realist statecraft by defining politics as the capacity to distinguish existential foes—public enemies posing threats to a polity's way of life—from mere rivals or competitors.^[53] Schmitt argued this binary is not moral or economic but concrete and public, enabling decisive action in crises, a notion influencing realists who see enmity as essential for sovereignty rather than a deviation from rational cooperation.^[63] In practice, this manifests in balance-of-power strategies, where states form temporary alliances against dominant threats, as seen historically in coalitions against hegemonic powers, prioritizing survival over ideology.^[62] Offensive realists, such as John Mearsheimer, extend this by asserting that great powers are revisionist actors inherently distrustful, viewing peers as enemies in a zero-sum contest for regional hegemony to mitigate anarchy's uncertainties.^[64] Mearsheimer's theory, detailed in The Tragedy of Great Power Politics (2001), predicts persistent rivalry because no state can achieve absolute security without dominating others, leading to behaviors like buck-passing or chain-ganging into conflicts against perceived aggressors.^[65] Defensive realists like Kenneth Waltz counter that states seek only sufficient power for status quo preservation, yet still acknowledge enmity as a structural inevitability, urging restraint to avoid self-defeating escalations.^[58] Empirical validation draws from Thucydides' account of the Peloponnesian War (431–404 BCE), where Spartan fear of Athenian expansion—compounded by honor and interest—ignited enmity, illustrating realism's triadic motives over idealistic harmony.^[66] In modern statecraft, realists critique interventions ignoring power realities, as Morgenthau did Vietnam policy in the 1960s, warning that fabricating enemies through overreach creates real ones, prioritizing verifiable threats over moral crusades.^[67] This approach demands prudence: assessing enemies via capabilities (e.g., military buildup) and intentions (e.g., expansionist rhetoric), fostering deterrence or diplomacy grounded in mutual fear rather than trust.^[62]

Military and Strategic Dimensions

Enemy Designation in Warfare

In international humanitarian law (IHL), enemy combatants are designated as members of the armed forces of a party to an armed conflict, provided they operate under responsible command, distinguish themselves from civilians through fixed distinctive signs visible at a distance, carry arms openly, and conduct operations in compliance with the laws and customs of war.^[68] This framework, rooted in the Hague Conventions of 1899 and 1907 and codified in the Geneva Conventions of 1949 and Additional Protocol I of 1977, ensures the principle of distinction, requiring parties to differentiate between combatants and civilians to limit attacks to military objectives.^[13] Failure to meet these criteria, as with irregular forces or militias not adhering to uniform requirements, results in classification as unlawful combatants, who lack combatant privilege and may be prosecuted for direct participation in hostilities rather than granted prisoner-of-war status upon capture.^[10] Operationally, military forces employ rules of engagement (ROE) to designate and engage enemies, emphasizing positive identification (PID) prior to lethal action, which involves visual, electronic, or intelligence-based confirmation of hostile intent or status, such as weapon carriage, uniform, or observed aggressive acts. In conventional warfare, ROE often declare enemy military and paramilitary forces hostile on executive order, permitting engagement of identified targets regardless of immediate threat, subject to proportionality and military necessity under IHL.^[69] For instance, U.S. forces in Iraq and Afghanistan required PID criteria like armed presence in combat zones or affiliation with designated groups, though asymmetric threats from insurgents blending with civilians complicated designations, leading to heightened scrutiny in incidents like the 2005 Haditha killings where ROE compliance was contested.^[70] Designation extends to non-state actors in non-international armed conflicts, where fighters are identified by sustained participation in hostilities rather than formal combatant status, lacking POW protections but entitled to basic humane treatment under Common Article 3 of the Geneva Conventions.^[14] Challenges arise in counterinsurgency, as evidenced by U.S. designations of Taliban affiliates under the 2001 Authorization for Use of Military Force, which broadened "enemy combatant" to include those supporting hostilities without state affiliation, prompting legal debates over indefinite detention at Guantanamo Bay since 2002.^[10] Empirical data from conflicts like World War II show stricter uniform-based designations reduced misidentifications compared to modern operations, where intelligence fusion and drone surveillance aid but do not eliminate errors, with studies indicating up to 20-30% of civilian casualties in Iraq (2003-2011) stemming from faulty enemy identification.^[71]

Ethical and Tactical Considerations

Ethical frameworks for engaging enemies in warfare, such as Just War Theory, require a just cause—typically self-defense or halting aggression—for initiating conflict, alongside legitimate authority, proportionality, and a reasonable prospect of success under jus ad bellum principles.^[72] Jus in bello criteria further mandate discrimination between combatants and non-combatants, prohibiting deliberate attacks on civilians and requiring proportionality in the force applied to achieve military objectives.^[73] These principles, rooted in traditions from Augustine and Aquinas, aim to mitigate war's inherent brutality while acknowledging enmity's existential nature, though critics argue they impose idealistic restraints that disadvantage realistic actors facing asymmetric threats.^[74] International law, codified in the Geneva Conventions of 1949 and Additional Protocols, enforces ethical limits by protecting prisoners of war, wounded soldiers, and civilians from indiscriminate harm, with violations constituting war crimes prosecutable by bodies like the International Criminal Court.^[75] Rules of engagement (ROE), issued by military authorities, operationalize these by specifying conditions for using force—such as imminent threats—against designated enemies, balancing necessity with restraint to avoid excessive civilian casualties. In practice, ROE adapt to contexts like counterinsurgency, where distinguishing enemy combatants from civilians demands intelligence-driven targeting, yet empirical data from conflicts like Afghanistan show persistent challenges, with civilian deaths often exceeding 20% of total fatalities due to misidentification.^[76] Tactically, military strategy against enemies prioritizes disrupting their will and capabilities, as articulated by Carl von Clausewitz, who viewed war's objective as compelling the adversary through the destruction of armed forces or centers of gravity like logistics or leadership. Sun Tzu emphasized deception, intelligence, and subduing the enemy without direct battle when possible, advocating knowledge of the enemy's strengths and alliances to sever them preemptively. Principles of war, including surprise, concentration of force, and security, guide engagements, with modern doctrines incorporating cyber and information operations to erode enemy cohesion before kinetic action.^[77] The interplay of ethics and tactics reveals tensions in realist statecraft, where the friend-enemy distinction demands decisive action against existential foes, potentially overriding restraints if survival is at stake, as in total wars where proportionality yields to necessity.^[61] For instance, Allied strategic bombing in World War II targeted enemy infrastructure despite civilian tolls exceeding 500,000, justified post hoc as proportionate to defeating Axis aggression but critiqued for blurring jus in bello lines.^[72] Contemporary asymmetric conflicts, such as those against non-state actors, complicate this, as rigid ROE can hinder tactical flexibility against enemies exploiting civilian shields, leading to debates over whether ethical absolutism aids or abets prolonged enmity.^[78]

Religious and Ideological Views

Abrahamic Traditions

In Judaism, the Torah prescribes a nuanced approach to personal enemies, mandating assistance even to adversaries, as in Exodus 23:4-5, which requires helping an enemy's lost animal or overburdened donkey, interpreted by rabbinic sources as prioritizing aid to foes over friends in certain cases to promote ethical conduct and potentially foster reconciliation.^[79]^[80] However, national or existential enemies, such as Amalek, face divine imperatives for unrelenting opposition, with Deuteronomy 25:17-19 commanding perpetual remembrance and eradication of their memory due to unprovoked attacks on the vulnerable, reflecting a realist acknowledgment of irreconcilable threats to communal survival.^[81] This distinction underscores enmity as both a moral test for individuals and a causal imperative for collective defense against aggressors intent on annihilation. Christian scriptures introduce a radical ethic in the New Testament, where Jesus instructs followers to "love your enemies and pray for those who persecute you" (Matthew 5:44), aiming to emulate divine impartiality by extending benevolence to adversaries, as God provides sun and rain to just and unjust alike (Matthew 5:45).^[82] This teaching, delivered in the Sermon on the Mount around 30 CE, contrasts with retributive Old Testament precedents, emphasizing internal transformation over vengeance to break cycles of hostility, though it coexists with apocalyptic depictions of ultimate enemies like the Antichrist in Revelation, warranting spiritual resistance.^[83] Early Church fathers, such as Origen in the third century, reconciled this with defensive violence under just war criteria, but the core directive prioritizes non-retaliation to reveal divine character amid persecution. In Islam, the Quran frames enemies primarily as opponents of Allah and the faith, authorizing jihad—struggle or striving—as a defensive response to aggression or to counter threats to the ummah, with Surah 2:190-193 permitting fighting those who fight Muslims but forbidding initiation of hostilities or transgression. Offensive jihad (jihad al-talab) against non-Muslim polities is endorsed in classical interpretations to expand Islamic governance, as in Surah 9:29's call to combat People of the Book until they pay jizya in submission, rooted in seventh-century Medinan contexts of tribal warfare and treaty violations.^[84] Theological enmity targets disbelievers rejecting monotheism (Surah 5:51 warns against alliances with them), yet peace treaties are mandated if enemies incline toward cessation (Surah 8:61), balancing realist deterrence with pragmatic coexistence absent existential peril.^[85]

Non-Abrahamic Perspectives

In Hinduism, the concept of enmity emphasizes internal adversaries over external ones, with the shadripu—six enemies comprising lust (kama), anger (krodha), greed (lobha), delusion (moha), pride (mada), and envy (matsarya)—identified as primary obstacles to spiritual progress, rooted in ego and obstructing self-realization.^[86] External enemies, such as demonic forces (asuras) opposing divine order (devas), appear in Vedic texts, justifying defensive warfare under dharma yuddha (righteous war), which prohibits perfidy and mandates proportionality, as outlined in ancient treatises like the Mahabharata.^[87] These principles reflect a causal view where enmity arises from adharma (unrighteousness), resolvable through conquest or moral restraint rather than unconditional forgiveness. Buddhist teachings reframe enemies as impermanent projections of one's delusions, with the true adversary being ignorance (avidya) and afflictive emotions like hatred, which perpetuate samsara (cyclic suffering).^[88] The Dalai Lama, drawing from sutras, asserts that harming individuals labeled as enemies reinforces karmic cycles, advocating instead metta (loving-kindness) meditation to dissolve enmity by recognizing shared sentience and interdependence.^[89] This approach, evidenced in practices like tonglen (taking and sending compassion), empirically reduces personal aggression, as supported by neuroscientific studies on mindfulness, though it permits self-defense without malice to avoid escalating collective harm.^[90] Jainism, emphasizing ahimsa (non-violence) as absolute, views enmity as self-perpetuating karma that binds the soul to suffering, urging practitioners to abandon retaliation and nurture universal friendship (maitri) toward all beings, regardless of provocation.^[91] Texts like the Sutrakritanga Sutra instruct that enmity cannot be quenched by further enmity, akin to blood not washing blood, promoting forgiveness (kshamana) to purify karma, even in defensive scenarios where minimal force may be used without hatred.^[92] This stance, rooted in the doctrine of anekantavada (multiplicity of viewpoints), acknowledges perceptual enmity but deems it illusory, prioritizing soul liberation over conflict resolution. In Taoism, enmity is transcended through alignment with the Tao (the Way), where direct opposition invites defeat; Laozi's Tao Te Ching counsels yielding like water eroding rock, transforming potential adversaries into catalysts for growth without labeling them as fixed enemies. Practitioners ideally harbor no personal foes, viewing conflicts as imbalances in yin-yang dynamics resolvable via wu wei (non-action), which avoids ego-driven escalation.^[93] Confucian thought integrates enmity into hierarchical social order, permitting war against aggressors but mandating benevolence (ren) and ritual propriety (li) even toward foes, as in protecting enemy civilians and crops to preserve cosmic harmony.^[94] Mencius argued that righteous rulers conquer through moral authority rather than brute force, critiquing enmity fueled by profit-seeking as destabilizing the Mandate of Heaven.^[95] This framework, influencing Chinese statecraft for millennia, empirically correlates with restrained expansionism, prioritizing long-term stability over vendettas.

Cultural Representations

Literary and Archetypal Depictions

In archetypal narratives, the enemy functions as a structural necessity for heroic identity, embodying opposition that clarifies the protagonist's virtues and societal boundaries. Drawing from Carl Schmitt's friend-enemy distinction adapted to literary analysis, enmity delineates the self through confrontation with the other, often as an unknown or dehumanized figure akin to the psychic stranger.^[96]^[97] This archetype manifests in the "shadow" projection, where the enemy externalizes repressed traits or chaos, as explored in Jungian interpretations of mythic foes.^[98] In epic folklore, such figures appear as monsters or giants symbolizing existential threats, compelling heroes to restore order, as seen in cross-cultural tales of lake-dwelling devils slain by protagonists.^[99] Classical literature exemplifies this through monstrous adversaries that test moral and physical limits. In the Old English epic Beowulf (composed circa 700–1000 CE), Grendel serves as the archetypal outsider enemy, a Cain-descended descendant who embodies biblical exile and resentment toward human civilization, attacking Heorot hall for twelve years until defeated by the hero.^[100] His portrayal as a joyless, kinless marauder underscores enmity as isolation from divine and social harmony, with his mother's subsequent vengeance reinforcing the motif of unrelenting otherness. Similarly, in Homer's Iliad (circa 8th century BCE), Trojan enemies like Hector represent both noble adversaries and dehumanized targets; warriors strip fallen foes' armor to assert dominance, yet scenes such as Priam supplicating Achilles in Book 24 (lines 486–506) humanize the enemy, revealing shared vulnerabilities amid unrelenting conflict.^[101]^[102] Later literary traditions perpetuate these archetypes while introducing ideological dimensions. In medieval European epics, Muslim adversaries often symbolize infernal opposition, blending heroic quests with Christian typology to frame enemies as agents of cosmic disorder.^[103] Modern works adapt the form, as in Alexandre Dumas's The Count of Monte Cristo (1844), where betrayed protagonist Edmond Dantès confronts human enemies embodying betrayal and institutional corruption, inverting the monster trope into societal foes.^[104] Umberto Eco observes that such inventions of enmity sustain narrative tension by mirroring real identity formation, where the foe's defeat affirms the hero's essence without necessitating personal acquaintance.^[97] These depictions, recurrent across eras, highlight enmity's role in catalyzing growth, though scholarly analyses caution against reductive villainy, noting how enemies like Grendel evoke underlying loneliness to probe human divisions.^[100]

Media and Propaganda Uses

Media and propaganda frequently employ the concept of the enemy to shape public perception, mobilize support for conflicts, and legitimize state actions by portraying adversaries as existential threats. During World War II, the United States government, through the Office of War Information, produced posters that dehumanized Japanese forces, depicting them as brutal and subhuman to galvanize domestic support after the Pearl Harbor attack on December 7, 1941.^[105] One notable 1942 poster titled "This is the Enemy" illustrated a Japanese soldier menacing a bound American woman, emphasizing racial stereotypes to evoke fear and hatred.^[106] Such imagery contributed to policies like the internment of over 120,000 Japanese Americans, justified by portraying the entire ethnic group as potential enemies.^[107] In the Cold War era, American media outlets and government campaigns framed communism as an insidious enemy infiltrating society, with films, radio broadcasts, and print media warning of Soviet subversion. By the 1950s, anti-communist propaganda permeated Hollywood productions and Senate hearings led by Senator Joseph McCarthy, who claimed over 200 State Department employees were communist sympathizers in a 1950 speech, fueling the Red Scare and blacklisting of suspected enemies.^[108] This portrayal extended to visual media, where communists were depicted as shadowy figures undermining American freedoms, sustaining public vigilance against perceived internal and external threats until the Soviet Union's dissolution in 1991.^[109] Contemporary media often constructs political enemies through selective framing, with studies indicating that mainstream outlets exhibit biases that amplify threats from ideological opponents while downplaying others. For instance, coverage of populist leaders has routinely labeled figures like Donald Trump as dangers to democracy, correlating with heightened partisan polarization, as evidenced by a 2021 analysis showing disproportionate negative framing in left-leaning publications.^[110] Academic research highlights how enemy images in media hinder nuanced reporting, perpetuating stereotypes that parallel wartime propaganda by obstructing recognition of shared human elements in adversaries.^[111] These tactics, rooted in causal incentives for audience engagement and ideological alignment, underscore propaganda's role in maintaining social cohesion against designated foes, though they risk escalating conflicts without empirical scrutiny of threats.

Contemporary Controversies

Political Weaponization of "Enemy"

In contemporary politics, the term "enemy" is weaponized by designating domestic opponents not merely as rivals but as existential threats to the nation, justifying extralegal actions, institutional subversion, or violence beyond standard partisan competition. This tactic shifts discourse from policy debate to moral absolutism, where compromise is portrayed as betrayal and dissent as sabotage. Empirical analyses link such rhetoric to heightened polarization, with studies showing that dehumanizing opponents correlates with increased public tolerance for aggressive measures against them, including surveillance and exclusion. For instance, research on enemy images demonstrates how they foster suspicion of benign actions by out-groups, amplifying cycles of retaliation in divided societies.^[112] In the United States, this pattern escalated during the 2016 presidential campaign when Democratic nominee Hillary Clinton described half of Donald Trump's supporters as belonging to a "basket of deplorables," labeling them as "racist, sexist, homophobic, xenophobic, Islamophobic" individuals irredeemable through normal political engagement.^[113] This framing, delivered on September 10, 2016, at a New York fundraiser, implied a subset of citizens as inherently dangerous, contributing to perceptions of irreconcilable divides. Similarly, on September 1, 2022, President Joe Biden characterized "MAGA Republicans" as embracing "extremism that threatens the very foundations of our republic," positioning them as a "clear and present danger" to democracy in a speech near Independence Hall, Philadelphia. Such language echoes Carl Schmitt's concept of the political as friend-enemy distinction, where opponents are cast as public threats warranting elimination rather than electoral defeat.^[114] Conversely, former President Donald Trump has employed parallel rhetoric, repeatedly invoking an "enemy from within" more perilous than foreign adversaries. In an October 13, 2024, Fox News interview, Trump stated, "We have the outside enemy, and then we have the enemy from within, and the enemy from within is the worst," targeting domestic groups he accused of undermining law and order through immigration policies and urban decay.^[115] He reiterated this on October 14, 2024, suggesting military deployment against internal threats if election irregularities arose, framing certain Americans as subversive forces.^[116] Mainstream media outlets, which exhibit systemic left-leaning bias in coverage, disproportionately emphasize Trump's statements while underreporting analogous Democratic usages, as evidenced by asymmetric reporting volumes on threat rhetoric post-2016.^[117] The consequences include eroded trust in institutions and spikes in violence, with data from 2020-2024 showing partisan incidents—such as the January 6, 2021, Capitol breach and assassination attempts on political figures—tied to mutual perceptions of enmity. Surveys indicate that exposure to enemy-framing media reduces willingness for cross-aisle dialogue by up to 20-30%, perpetuating zero-sum conflicts.^[114] Globally, similar dynamics appear in polarized contexts like Brazil's 2022 election disputes or Europe's populist surges, where labeling migrants or elites as "internal enemies" mobilizes bases but stifles governance. This weaponization undermines causal mechanisms of democratic stability, such as iterative bargaining, by prioritizing ideological purity over empirical problem-solving.

Critiques of Denialism and Over-Relativism

Critics of denialism argue that systematically downplaying or ignoring the tangible threats posed by adversaries erodes defensive preparedness and invites escalation, as evidenced by intelligence and policy failures throughout history. The appeasement of Nazi Germany in the 1930s, culminating in the Munich Agreement of September 30, 1938, where Britain and France conceded the Sudetenland to Adolf Hitler, is frequently cited as a catastrophic instance of such denial, enabling further aggression that precipitated World War II.^[118] Winston Churchill, in speeches and private correspondence from 1938 onward, lambasted this approach as a delusion that blinded policymakers to the regime's inherent expansionism and militarism, warning that "the British people are living in a fools' paradise" by underestimating the German threat.^[119] A more recent parallel appears in the prelude to the September 11, 2001, terrorist attacks, where U.S. intelligence agencies exhibited a "failure of imagination" in comprehending the full scope of al-Qaeda's operational intent under Osama bin Laden, despite prior warnings of escalating plots, as outlined in the National Commission on Terrorist Attacks Upon the United States report released in 2004.^[120] This oversight stemmed partly from compartmentalized information-sharing and reluctance to prioritize non-state actors as existential dangers, allowing the network to execute coordinated hijackings that killed 2,977 people.^[120] Such cases underscore the causal link between threat denial and vulnerability, where empirical indicators—like intercepted communications or territorial seizures—are dismissed in favor of optimistic assessments, yielding disproportionate costs in lives and resources. Over-relativism, particularly in its moral and cultural variants, draws parallel condemnation for blurring distinctions between benign differences and irreconcilable hostilities, thereby paralyzing societies against genuine enmity. Proponents of this critique, including philosophers like Simon Blackburn, contend that relativism's insistence on equating all ethical frameworks as equally valid fosters tolerance toward ideologies that reject reciprocity or human rights, as seen in its application to justify inaction against authoritarian regimes or jihadist groups.^[121] Cultural relativism, by denying universal standards for judgment, effectively disarms critics of practices such as honor killings or expansionist theocracies, rendering cross-cultural condemnation incoherent and strategic responses inert, according to analyses in anthropological ethics.^[122] In geopolitical terms, this mindset exacerbates failures to identify civilizational adversaries, as Samuel Huntington argued in his 1993 thesis and 1996 book, where post-Cold War conflicts arise from deep cultural incompatibilities—such as Western individualism versus Confucian or Islamic collectivism—rather than resolvable ideological disputes, countering relativist narratives of inevitable convergence.^[123] Empirical data from ongoing conflicts, including the persistence of Islamist insurgencies since the 1979 Iranian Revolution and their rejection of secular governance, validate this by demonstrating that relativist equivalence ignores causal drivers like doctrinal supremacism, leading to underestimation of long-term threats to pluralistic orders.^[123] Ultimately, these critiques emphasize that both denialism and over-relativism prioritize subjective comfort over objective threat assessment, undermining the causal realism required for survival in adversarial environments.

Approaches to Resolution

De-Escalation and Deterrence Strategies

Deterrence strategies seek to dissuade enemies from initiating aggression by establishing credible threats of retaliation or denial, thereby altering their cost-benefit calculus. This approach relies on adversaries perceiving the defender's resolve and capability to impose unacceptable costs, such as through superior military forces or economic sanctions. In practice, deterrence distinguishes between denial—rendering attacks ineffective via defensive measures—and punishment, which promises severe countermeasures like escalation to higher levels of violence.^[124]^[125] Nuclear deterrence exemplifies this in interstate rivalries, where the doctrine of mutually assured destruction (MAD) posits that the certainty of catastrophic retaliation prevents first strikes between powers like the United States and Soviet Union. During the Cold War, peak U.S. stockpiles reached approximately 31,000 warheads, mirroring Soviet expansions, and this posture is credited by many analysts with averting direct superpower conflict from 1945 onward, as no rational actor would risk mutual annihilation.^[125] Empirical evidence remains contested, with studies showing mixed results on nuclear weapons' isolating effects beyond core territorial defense, though the historical absence of major wars among nuclear states supports deterrence's causal role in fostering restraint.^[126]^[127] De-escalation tactics focus on reversing escalation spirals during confrontations, often through diplomatic signaling, unilateral concessions, or crisis management protocols to rebuild trust and clarify intentions. Techniques include graduated reciprocated initiatives in tension-reduction (GRIT), where one side offers verifiable restraint to prompt reciprocity, and backchannel communications to avoid public posturing. These complement deterrence by addressing immediate risks of misperception or inadvertent war.^[128] A pivotal case occurred in the 1962 Cuban Missile Crisis, when U.S. President John F. Kennedy opted for a naval quarantine—deliberately termed to evade automatic war declarations under international law—coupled with private assurances to Soviet Premier Nikita Khrushchev, leading to the dismantling of Soviet missiles in Cuba by October 28. This averted nuclear exchange through calculated restraint, offering the adversary an off-ramp without perceived humiliation.^[129]^[130] Similarly, Cold War détente from 1969 to 1979 involved U.S.-Soviet summits and treaties like the Strategic Arms Limitation Talks (SALT I) in 1972, which capped intercontinental ballistic missiles at 1,054 for the U.S. and 1,618 for the USSR, reducing tensions via verifiable limits and fostering dialogue amid mutual vulnerabilities.^[131] Such strategies underscore that effective de-escalation demands precise signaling of red lines alongside paths to resolution, though failures arise from irrational actors or credibility gaps.^[124]

Paths to Reconciliation or Elimination

![Reintegrated Taliban commander Abdul Samad with Afghan Local Police commander Nic Mohammed, 2012][float-right] Reconciliation between enemies typically requires mutual recognition of harms, institutional reforms, and incentives for cooperation, as exemplified by the Franco-German rapprochement following World War II. The 1951 European Coal and Steel Community integrated economic interests of former adversaries France and West Germany, fostering interdependence that reduced incentives for conflict; this model emphasized symmetry in acknowledging past aggressions and built on shared democratic values post-1945.^[132] Empirical analyses indicate such processes succeed when paired with power-sharing and external guarantees, though isolated efforts like truth commissions often yield limited long-term social cohesion.^[133] Truth and reconciliation commissions, such as South Africa's from 1995 to 2002, aim to document atrocities and grant amnesties for truth-telling, promoting national healing without trials. While the South African TRC is cited as relatively successful in facilitating political transition and public discourse, studies highlight its shortcomings in delivering justice or preventing recidivism, with victims often reporting inadequate reparations and ongoing divisions.^[134] ^[135] Broader reviews of over 20 such commissions find they correlate with short-term stability but rarely eliminate underlying enmities without complementary economic and security measures, as seen in mixed outcomes in Liberia and elsewhere.^[136] In practice, reintegration programs like Afghanistan's 2010-2012 Afghan Local Police initiative reconciled low-level Taliban fighters through amnesty and community policing roles, reducing insurgent strength by approximately 10-20% in targeted districts via conditional forgiveness tied to defection. Elimination of enemies, by contrast, entails neutralizing their capacity to threaten through decisive military or strategic action, often prioritizing causal removal of leadership, resources, or ideological bases over negotiation. World War II Allied victories in 1945, culminating in unconditional surrenders of Germany and Japan, exemplified this by dismantling fascist regimes via occupation, denazification, and war crimes tribunals, which eradicated immediate threats and enabled subsequent reconstruction.^[137] Such debellatio—complete subjugation—has historically resolved enmities when followed by imposed governance changes, though incomplete victories, like in the 1871 Franco-Prussian War, can perpetuate resentment despite military destruction.^[138] Deterrence strategies maintain elimination of active threats by credibly signaling unacceptable costs, as in the Cold War's mutual assured destruction doctrine, which prevented direct U.S.-Soviet conflict from 1947 to 1991 through nuclear parity and alliances.^[124] Success depends on clear communication of resolve and capabilities, yet fails against ideologically committed actors undeterred by risks, underscoring that deterrence sustains rather than resolves enmity absent underlying shifts like the Soviet Union's 1991 dissolution.^[139] In asymmetric contexts, targeted operations eliminating key figures or networks, such as U.S. drone strikes against al-Qaeda leaders post-2001, have degraded organizational threats but often spawn successors, highlighting the need for holistic disruption of enemy sustainment.^[140]

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Never refuse a favor to any person, be he non-Jew or even an enemy. If your foe is seeking your hurt you may prevent him, but you must not injure him beyond the ...
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https://www.biblegateway.com/passage/?search=Matthew%205%3A43-48&version=NIV
[83]
What did Jesus mean when He instructed us to love our enemies?
Jun 27, 2023 · When Jesus said we are to love our enemies, He was creating a new standard for relationships. He proclaimed to the crowds listening to His ...
[84]
Jihad and the Qur'an: Classical and Modern Interpretations
The first such conceptualization is that the term jihad in general refers primarily, if not exclusively, to military activity against the non-Muslim enemy ( ...Conceptualizations of Jihad in... · 9:5 and 9:29 · Cessation of Fighting and...
[85]
The Book of Jihad And Expedition (Kitab Al-Jihad Wal-Siyar)
Thus Jihad in Islam is not an act of violence directed indiscriminately ... When you meet your enemies who are polytheists, invite them to three courses of action ...
[86]
Six enemies: Significance and symbolism
Jul 8, 2025 · In Hinduism, the "Six enemies" encompass detrimental emotions like lust, anger, and greed that obstruct spiritual growth, promoting obstacles to ...
[87]
The Concept in Hinduism of 'Just War' by Professor Surya P. Subedi
Jul 27, 2011 · ... enemy to the treatment of enemy property and persons in conquered territory. The essence of the Hindu laws of war was to prohibit inequality ...
[88]
The Real Enemy by Dalai Lama - Buddhism now
Nov 10, 2019 · There are, of course, people who want to harm us or harm others, and we usually distinguish them as the enemy. Yet these enemies are impermanent ...
[89]
Know Your Enemy | Lion's Roar
Know Your Enemy. We call people who harm us enemies, but is that who they really are? When we see the person behind the label, say Buddhist teachers ...
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MOSF 19.1: Love Your Enemies? Jesus, King, Buddha, and the ...
Feb 3, 2024 · Jesus, King, Buddha and Gandhi all proposed that we love our enemies. Even ChatGPT agrees! Love helps us heal our own suffering, but loving ...
[91]
Do not have enmity, opposition - Tattva Gyan
Showing the right path to the practitioners of good conduct and contentment, wise man say – keep friendship with all do not nurture enmity with anyone. - ...
[92]
Take no interest in enmity | Tattva Gyan
An enemy nurtures enmity and takes interest only in that Blood spot is not washed by blood. It can be washed by water. Similarly, enmity cannot be overcome by ...
[93]
A Better Way To Deal With Enemies: Let Them Improve You
Jan 30, 2024 · ... enemies. He says while friends may lose track of each other's daily lives, an enemy “plays the detective on your actions and digs his way ...
[94]
Chinese Military Ethics from a Confucian Perspective 儒家与战争
Apr 9, 2017 · Common people, property, and crops even if belonging to the enemy state, should always be protected. While in theory, Confucian military ethics ...
[95]
Harmony and War : Confucian Culture and Chinese Power Politics
Confucianism has shaped a certain perception of Chinese ... Many believe China is antimilitary and reluctant to use force against its enemies. It practices
[96]
[PDF] The enemy: a twenty-first century archetypal study - ResearchGate
The archetypal enemy is like the archetypal stranger: a psychic social entity or figure one does not in actuality know in any personal sense. One can of ...
[97]
The faces of enmity in international relations. An introduction
Sep 25, 2019 · In an essay entitled 'Inventing the Enemy', Umberto Eco wrote that, 'Having an enemy is important not only to define our identity but also ...
[98]
SHADOW: THE ARCHETYPAL ENEMY - Life Positive
When there are no external enemies, tribes are known to turn against each other. The countries most prone to internal rioting are those that are least inclined ...
[99]
The Type of a Hero in Anglo-Saxon Epic and Georgian Folklore ...
Apr 16, 2025 · Both heroes fight the evil enemy of the people and both fight the monster or devil (giant) in the lake, particularly on the bottom of the lake.
[100]
Grendel Character Analysis in Beowulf - SparkNotes
Grendel is an outcast who seems to long to be reinstated. The poet hints that behind Grendel's aggression against the Danes lies loneliness and jealousy.
[101]
Displaying the Other. the dehumanization of enemy corpses…
Jul 16, 2015 · The abuse and humiliation of the enemy's body dehumanizes and objectifies him by denying the features that characterize him as a human being.
[102]
Ethics and War in Homer's Iliad
Mar 27, 2012 · Through Achilles, Homer is telling us to recognize the humanity in others—even our enemies. The act of respecting the dead is but one way to ...
[103]
[PDF] Mythology in the Middle Ages: Heroic Tales of Monsters, Magic, and ...
The Moslem neighbors so often cast in the role of devilish enemies in. European epics ... with heroic archetypes and even classical literature to produce an ...
[104]
Archetypes In The Count Of Monte Cristo - 482 Words - Bartleby.com
Who are his enemies? We are often defined who we are not and who we are compared against. Examples: Cops and Criminals, Batman ...
[105]
Powers of Persuasion | National Archives
Jun 6, 2019 · "The Sowers" shows the enemy as bulky, brutish monsters tossing human skulls onto the ground. (NAID: 515648). Many of the fear-inspiring ...<|separator|>
[106]
WWII Propaganda: The Influence of Racism - Campus Writing Program
Mar 30, 2012 · This 1942 poster, titled This is the Enemy, circulated in the United States following the Japanese attack on Pearl Harbor. Its purpose was to ...
[107]
When Art Meets Army: The Dangerous Propaganda of World War II
Jun 8, 2017 · When Ralph Williams used his cartoons to comment on the war effort, he often needed to draw the enemy. Sticking to his cartoon style, Williams ...
[108]
McCarthyism and the Red Scare | Miller Center
In the early 1950s, American leaders repeatedly told the public that they should be fearful of subversive Communist influence in their lives.
[109]
Cold War propaganda - Alpha History
Feb 20, 2018 · Every medium from motion pictures to children's comic books was used to portray the evils of communism. On occasion, propaganda employed scare ...Early propaganda · Depictions of communism · Movies · Television
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Media bias is a great disservice to the American public - The Hill
Oct 16, 2024 · The purpose of the piece was pretty simple; to frighten people into thinking Trump is going to throw all of his political enemies into jail ...
[111]
(PDF) Enemy Images and the Journalistic Process - ResearchGate
Aug 6, 2025 · The author concludes that enemy images are obstacles to analytical journalism, making it more difficult for journalists to see the obvious ...<|separator|>
[112]
The cost of dehumanization: How political rhetoric shapes public ...
Feb 8, 2025 · Studies have shown that enemy images lead people to suspect hostile behavior from their enemy, even when the enemy has not taken any ...
[113]
Hillary Clinton's 'Basket Of Deplorables,' In Full Context Of This Ugly ...
Sep 10, 2016 · The Democratic nominee, at a New York fundraiser Friday night with liberal donors and Barbra Streisand, said "half" of Trump supporters fit into a "basket of ...
[114]
The Politics of Enemies | Journal of Democracy
A politics of enemies treats political opponents as threats who must be eliminated or destroyed. ... effect in reducing extraparliamentary political violence.Missing: studies | Show results with:studies
[115]
'The enemy from within': Trump calls Democrats more dangerous ...
Oct 13, 2024 · "I always say, we have two enemies," Trump said, adding: "We have the outside enemy, and then we have the enemy from within, and the enemy from ...
[116]
Trump suggests using military against 'enemy from within' on ... - CNN
Oct 14, 2024 · “Trump is suggesting that his fellow Americans are worse 'enemies' than foreign adversaries, and he is saying he would use the military against ...Missing: examples | Show results with:examples
[117]
Our Own Worst Enemies: The Violent Style in American Politics
Sep 23, 2024 · The Violent Style in American Politics · Robert A. Pape · Our Own Worst Enemies · DANGER ZONE · FEAR AND LOATHING · ROUGH RIDE · OUT OF MANY · You are ...
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Winston Churchill and the Gathering Storm
... Nazi threat of force." Returning on 30 September 1938 from his last meeting with Hitler in Munich, Chamberlain announced, "My good friends, for the second ...
[119]
https://www.raabcollection.com/foreign-figures-autographs/churchill-june-5-1938
[120]
National Commission on Terrorist Attacks Upon the United States
The most important failure was one of imagination. We do not believe leaders understood the gravity of the threat. The terrorist danger from Bin Ladin and al ...
[121]
Why Relativism is the Worst Idea Ever | Blog of the APA
Jul 29, 2021 · Conversely, moral relativism, if you don't think about it too hard, appears commendably tolerant, humble and self-effacing.
[122]
[PDF] Critiquing Cultural Relativism - Digital Commons @ IWU
Cultural relativism disarms men by proclaiming that there are no standards, whether moral of any other form, by which cross-cultural judgment is at all possible ...
[123]
The Clash of Civilizations and the Remaking of World Order
Huntington's main thesis argues, "The most important distinctions among peoples are [no longer] ideological, political, or economic. They are cultural" (21).
[124]
[PDF] Understanding Deterrence - RAND
Such a strategy is based on the idea that even incomplete denial capabilities can create the risks of escalation, raising “a specter of costs for the enemy well ...Missing: critiques | Show results with:critiques
[125]
What Is Deterrence? - CFR Education - Council on Foreign Relations
May 24, 2023 · Deterrence simply means dissuading bad behavior with the threat of significant punishment. It's a practice that dates back millennia and extends beyond ...
[126]
https://oxfordre.com/politics/display/10.1093/acrefore/9780190228637.001.0001/acrefore-9780190228637-e-313
[127]
Full article: How Useful Are Nuclear Weapons in Practice? Case-Study
Apart from deterring an attack against the vital interests of a state, nuclear weapons do not seem to provide many benefits apart from many (potential) costs.
[128]
Limiting Escalation/De-escalation - Beyond Intractability
This essay will outline various methods intended to limit escalation and promote de-escalation. These include gradual reduction in tension (GRIT), de-escalation ...
[129]
Defusing the Cuban Missile Crisis: Naval Quarantine as Strategic ...
Oct 26, 2022 · “Quarantine” Not Blockade: Strategic De-escalation The quarantine went into effect on Wednesday, Oct 24, 1962 and would remain in place until ...
[130]
The Cuban Missile Crisis, October 1962 - Office of the Historian
The Cuban Missile Crisis of October 1962 was a direct and dangerous confrontation between the United States and the Soviet Union during the Cold War.
[131]
Détente and Arms Control, 1969–1979 - Office of the Historian
This détente took several forms, including increased discussion on arms control. Although the decade began with vast improvements in bilateral relations, by the ...
[132]
[PDF] Factors of Reconciliation: Is There a European Model?
Without doubt because the Franco-. German model is based on the recognition of a kind of symmetry between the two former enemies. Moreover, between France and ...
[133]
When Enemies United: 12 Unexpected Pacts That Changed Nations
Jun 30, 2025 · The agreement introduced power-sharing and new political frameworks, demonstrating how even entrenched enemies can move toward lasting peace.
[134]
[PDF] On Legitimacy Theory and the Effectiveness of Truth Commissions
Aug 28, 2009 · Few would argue with the assertion that the South African. Truth and Reconciliation Commission (TRC) is among the most successful in the ...
[135]
THE IMPACT OF THE TRUTH AND RECONCILIATION ...
In the South African mental health community there was some debate about the psychological value of the Truth and Reconciliation Commission (16;17). On the one ...
[136]
[PDF] What do we know? Truth commissions, while often helpful, are not ...
Non-representative research on the Liberian Truth and Reconciliation Commission finds that while most Liberians agreed with the Commission in principle ...
[137]
V. Prevent Our Enemies from Threatening Us, Our Allies, and Our ...
2. Biological Weapons. Biological weapons also pose a grave WMD threat because of the risks of contagion that would spread disease across large populations and ...
[138]
Victory, what is it? - Battles and Book Reviews
Jul 30, 2012 · A good example of the destruction of the military not meaning enemy defeat is the Franco-Prussian war of 1871. In that instance, the French ...Missing: elimination enmity
[139]
Deterrence: what it can (and cannot) do - NATO Review
Apr 20, 2015 · Deterrence is the threat of force in order to discourage an opponent from taking an unwelcome action. This can be achieved through the threat of ...
[140]
U.S. National Security Strategy: Prevent Our Enemies From ...
The nature of the Cold War threat required the United States—with our allies and friends—to emphasize deterrence of the enemy's use of force, producing a ...