A world of harm

ImageA few words on my new article, Only human? a worldly approach to security‘, Security Dialogue, Vol. 45, 1, pp. 5-21.

It’s hard to get a handle on harm. Almost any act of harm we can think of  – from full-scale wars to the gradual erosion of ecosystems – impacts on multiple beings and forms of being. This means that harm is always worse than we think it is, and perhaps more complex than we can ever grasp. But my new article argues that this is no excuse for ignoring the depth and multiplicity of harm – or for not trying to grasp it.  International relations, and the field of security, are largely pragmatic, operating in a context of limited resources, competing demands and entrenched interests. So they tend to respond to harms by simplifying them and making them actionable within this context. Usually, this means focusing on just one (or at most a few) subjects: humans, or states, or occasionally objects such as the artefacts designated as ‘heritage’ and protected under international law. Even highly critical and generous conceptions of harm such as those of Andrew Linklater, usually draw the boundary line around humans or the animals with which they identify.

But if we really want to get a handle on what harm is and what it does, we need to keep two things in mind. First, harm happens to multiple beings. Second, these beings cannot be treated separately or simply added up. Rather, the beings harmed are inter-twined and co-constitute each other, so what is harmed is not a single being or a group thereof, but a whole, unique world. So, if we want to respond ethically and practically to harm, we need to see worlds and the conditions of worldliness as what Rob Walker calls the ‘subject of security’. “Only Human” is my first stab at addressing this problem. I argue that we should understand harms not in terms of human subjects (however broadly construed), but rather in terms of complex, co-constituted worlds. Then I explore a series of approaches (largely from philosophy and applied ethics) to dealing with harm beyond the human.

First, I ask whether we need to ditch anthropocentrism entirely in order to understand harm. Drawing on weak anthropocentric ethics, I argue that there it’s not possible fully to escape an anthropocentric perspective. But there is nothing wrong with a perspective that starts from the human, as long is it is not one that instrumentalizes all other beings to human needs. But I also argue that we need to rethink humans as part of worlds – that is, as beings that co-constitute and are co-constituted by, a range of other beings.

Second, I explore the ‘expanding circle’ approach to ethics that has been popularized by Peter Singer, Paola Cavalieri and many other key thinkers in the area of animal studies. But I also discuss arguments to protect artifacts and made objects on the basis that they help to make us human, put forward by authors such as Hannah Arendt, Elaine Scarry and, more recently, Martin Coward. This approach allows for some other beings to be protected within existing laws and norms of security. But it also means that myriad other beings are excluded, and that harm is treated as an aggregate, rather than the property of a whole. So this approach can’t help us to understand harms to worlds, either on an ontological or an ethical level.

Third, I discuss the more recent contributions of ‘new materialism’ (especially the work of William Connolly and Jane Bennett). This includes the notions that all material beings participate in be(com)ing, and that humans should cultivate responsiveness to the quasi-agential powers of other beings. New materialism, I argue, offers a powerful ontological challenge to existing practices and norms of security by forcing us to look more carefully at causality and to reconsider the inertness of the ‘stuff’ of security (and of being). But it doesn’t expand enough on what kind of ethics this shift might entail, which makes it hard to think about security ethics – that is, about what we harm and what we should protect.

Taking all of this into account, the article reconciles aspects of all three approaches. It goes on to show that there is no need to throw out categorical thinking entirely in order to comprehend harms to worlds, and that there is no inherent inconsistency between weak anthropocentrism and new materialism or ‘expanding circle’ approaches. Rather, I argue that a ‘worldly’ approach to security involves transforming existing concepts of harm to reflect the ontological conditions of worldliness. This approach offers a new concept – ‘mundicide’- to capture harm through this lens. Mundicide is not intended to be a legal category, but rather a phenomenological concept to help us think harm to worlds and worldliness.  Instead of going into detail here, I’ll let interested readers see how I approached this – and whether or not they think I’ve succeeded.

An important caveat: I’m still convinced that it’s impossible to grasp harm in its full enormity, whatever its scale. And it’s definitely beyond the capacity of humans to prevent or respond adequately to all forms of harm.  But I think that we can still make more of our (limited) human perspective and capacities to gain a better sense of what harm entails and how we might respond to it. In fact, I think that our current understandings of harm can be expanded massively, and in multiple directions – for instance, through awareness of other forms of being, of multiple timescales, of multiple physical scales and properties, and so on.  And I think that discussions of security (international or otherwise) are an important place to do this. Let me know what you think!

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2 responses to “A world of harm

  • Down to earth | Worldly IR

    […] First, one of the main features of Western secularity is that it hones human thinking and ethics on the mundane  (or worldly) – that is, the immanent realm, or the concrete, ontic sphere experienced by humans. As IISA argues, Western secular beliefs are not entirely devoid of transcendence, but they entail a limited concept of transcendence which takes place on earth. For example, instead of positing life after death on a higher plane, Western secular beliefs tend to focus on providing a lasting legacy of lives, or forms of life, in ‘this world’ (that is, in human time, space and social structures). This focus on the immanent, and on the various forms of semi-transcendence within it led me to move away from transcendental and metaphysical notions of harm, and towards the worldly  approach. […]

  • Worldly Security: Security Dialogue Podcast | Worldly IR

    […] In this podcast for Security Dialogue, I talk with Claudia Aradau  about worldliness, critical security studies, new materialism and global ethics. We also discuss the future contributions that more-than-human thinking can make to security studies, and vice versa. The discussion relates to my February 2014 article “Only Human: Beyond Worldly Security”. More information about the article and can be found here. […]

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