Editing Just war theory (section)

===Ancient Greece and Rome===
The notion of just war in Europe originates and is developed first in [[ancient Greece]] and then in the [[Roman Empire]].<ref>Gregory Raymond, ''The Greco-Roman Roots of the Western Just War Tradition'', Routledge 2010.</ref><ref>Rory Cox, "The Ethics of War up to Thomas Aquinas" in (eds. Lazar & Frowe) ''The Oxford Handbook of Ethics of War'', Oxford 2018.</ref><ref>Cian O'Driscoll, "Rewriting the Just War Tradition: Just War in Classical Greek Political Thought and Practice," International Studies Quarterly (2015).</ref>

It was [[Aristotle]] who first introduced the concept and terminology to the [[Hellenic world]] that called war a last resort requiring conduct that would allow the restoration of peace. Aristotle argues that the cultivation of a military is necessary and good for the purpose of self-defense, not for conquering: "The proper object of practising military training is not in order that men may enslave those who do not deserve slavery, but in order that first they may themselves avoid becoming enslaved to others" ([[Politics (Aristotle)|Politics]], Book 7).<ref>{{cite web |last1=Aristotle |title=Politics, Book 7 |url=http://www.perseus.tufts.edu/hopper/text?doc=Perseus:abo:tlg,0086,035:7 |website=Perseus Digital Library}}</ref>

[[Stoicism|Stoic]] philosopher [[Panaetius]] considered war inhuman, but he contemplated just war when it was impossible to bring peace and justice by peaceful means. Just war could be waged solely for retribution or defense, in both cases having to be declared officially. He also established the importance of treating the defeated in a civilized way, especially those who surrendered, even after a prolonged conflict.<ref>{{cite book|last=Capelle|first=Wilhelm|title=History of Greek philosophy|date=2020|publisher=De Gruyter|isbn=9783112318744|page=358}}</ref>

In [[ancient Rome]], a "just cause" for war might include the necessity of repelling an invasion, or retaliation for pillaging or a breach of treaty.<ref>Livy 9.1.10; [[Cicero]], ''[[Divinatio in Caecilium]]'' 63; ''De provinciis consularibus'' 4; ''Ad Atticum'' VII 14, 3; IX 19, 1; ''Pro rege Deiotauro'' 13; ''[[De officiis]]'' I 36; ''Philippicae'' XI 37; XIII 35; ''De re publica'' II 31; III 35; [[Isidore of Seville]], ''Origines'' XVIII 1, 2; [[Modestinus]], ''Libro I regolarum'' = ''[[Corpus Juris Civilis|Digesta]]'' I 3, 40; [[E. Badian]], ''Roman Imperialism in the Late Republic'' (Ithaca 1968, 2nd ed.), p.11.</ref> War was always potentially ''[[nefas]]'' ("wrong, forbidden"), and risked [[Religion in ancient Rome|religious pollution and divine disfavor]].<ref>[[William Warde Fowler]], ''The Roman Festivals of the Period of the Republic'' (London 1925), pp. 33ff.; M. Kaser, ''Das altroemische Ius'' (Goettingen 1949), pp. 22ff; P. Catalano, ''Linee del sistema sovrannazionale romano'' (Torino 1965), pp. 14ff.; W. V. Harris, ''War and imperialism in Republican Rome, 327-70 B.C.'' (Oxford 1979), pp. 161 ff.</ref> A "just war" (''bellum iustum'') thus required a ritualized [[declaration of war|declaration]] by the [[fetial]] priests.<ref>[[Livy]] 1.32; 31.8.3; 36.3.9</ref> More broadly, conventions of war and treaty-making were part of the ''[[ius gentium]]'', the "law of nations", the customary moral obligations regarded as innate and universal to human beings.<ref>Cicero, ''De officiis'' 3.17.69; [[Marcia L. Colish]], ''The Stoic Tradition from Antiquity to the Early Middle Ages'' (Brill, 1980), p. 150.</ref>