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[As the Al-Aqsa intifada raged in late 2001, the foreign ministers of Israel and Qatar met secretly in Paris. The Qatari official wanted to help curb the violence. “I don’t understand what went wrong in Camp David,” Hamed Bin Jassim told his Israeli counterpart. Shlomo Ben Ami replied that his...
[On August 14, 1945, Edith Shain, a 27-year-old nurse at Doctors Hospital in New York, left her shift and ran into the street to celebrate the surrender of the Japanese. A few moments after she reached Times Square, a sailor embraced her. “Someone grabbed me and kissed me, and I let him because...
[In Chapter 1, I argued that truce makers typically display one or more of the following five commitments: (1) An optimism about the passage of time; an assumption that “buying time” may change the circumstances that make a more comprehensive peace deal impossible. (2) A belief that partial,...
[So far, we have sketched a theory of truces and defended it from charges of political cynicism. We now move to show that truce thinking has deep roots in Western thought; that it is grounded in existing if marginalized ways of thinking about war’s end; that there is, if you will, an alternative...
[We have, so far, outlined a theory of truces and defended it against charges of cynicism and appeasement. We have also established that truce thinking has a “deep” history in the West’s intellectual tradition. It is now time to situate truce thinking in a more contemporary “intellectual...
[We have, so far, given an account of the philosophical and psychological commitments of truce makers, defended truce thinking from accusations of cynicism and appeasement, traced an intellectual genealogy for truces, and situated them vis- -vis the related concepts of modus vivendi,...
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