War and Peace – Page 5 – Maverick Philosopher

Israel, Hamas, and the Doctrine of Double Effect

A reader asks whether Israel's actions against Hamas are defensible according to the Doctrine of Double Effect (DDE).

According to the New Catholic Encylopedia, an action is defensible according to DDE if all four of the following conditions are met:

(1) The act itself must be morally good or at least indifferent.

(2) The agent may not positively will the bad effect but may merely permit it. If he could attain the good effect without the bad effect, he should do so. The bad effect is sometimes said to be indirectly voluntary.

(3) The good effect must flow from the action at least as immediately (in the order of causality, though not necessarily in the order of time) as the bad effect. In other words, the good effect must be produced directly by the action, not by the bad effect. Otherwise the agent would be using a bad means to a good end, which is never allowed.

(4) The good effect must be sufficiently desirable to compensate for the allowing of the bad effect.

My example. An obviously hostile knife-wielding intruder breaks into my house. I grab a gun and shoot him, killing him. My intention is not to kill him but to stop his deadly attack against me and my family. The only effective means at my disposal for stopping the assailant is by shooting him. But I know that if I shoot him, there is a good chance that I will kill him.

There are two effects, a good one and a bad one. The good one is that I stop a deadly attack. The bad one is that I kill a man. My shooting is justified by DDE. Or so say I. As for condition (1), the act of defending myself and my family is morally good. As for (2), I do not positively will the bad effect, but I do permit it. My intention is not to kill a man, but to stop him from killing me. As for (3), the good effect and the bad effect are achieved simultaneously with both effects being directly caused by my shooting. So I am not employing an evil means to a good effect. As for (4), I think it is obvious that the goodness of my living compensates for the evil of the miscreant's dying.

In the case of the Israeli actions, the removal of rocket launchers and other weaponry trained upon Israeli citizens is a morally good effect. So condition (1) is satisfied. Condition (2) is also satisfied. The IDF do not target civilians, but military personnel and their weapons. Civilians deaths are to be expected since Hamas uses noncombatants as human shields. Civilian deaths cannot be avoided for the same reason.

Condition (3) is also satisfied. The good effect (the defense of the Israeli populace) is not achieved by means of the bad effect (the killing of civilians). Both are direct effects of the destruction of the Hamas weaponry.

But what about condition (4)? Is the good effect sufficiently desirable to compensate for the allowing of the bad effect? The good effect is the protection of the Israeli populace. But the cost is high in human lives given that Hamas employs human shields.

Are numbers relevant? Suppose that 1000 Gazan noncombatants are killed as 'collateral damage' for every 100 Israeli noncombatants. Is the 'disproportionality' morally relevant? I don't think so. For one thing, note that Hamas intends to kill Israeli noncombatants while the IDF does not intend to kill Gazan noncombatants. There is no moral equivalence between the terrorist entity, Hamas, and the state of Israel.

It would be the same if were talking about fighters as opposed to noncombatants. If 1000 Hamas terrorists are killed for every 100 IDF members, the numbers are morally irrelevant. They merely reflect the military superiority of the Israelis. No one thinks that in the WWII struggle of the Allies against the Axis, the Allies should have stopped fighting when the total number of Axis dead equalled the total number of Allied dead.

My tentative judgment, then, is that condition (4) of DDE is satisfied along with the others.

No Cease-Fire!

Thomas Sowell:

[. . .]

According to the New York Times, Secretary of State John Kerry is hoping for a cease-fire to "open the door to Israeli and Palestinian negotiations for a long-term solution." President Obama has urged Israeli Prime Minister Benjamin Netanyahu to have an "immediate, unconditional humanitarian cease-fire" — again, with the idea of pursuing some long-lasting agreement.

If this was the first outbreak of violence between the Palestinians and the Israelis, such hopes might make sense. But where have the U.N., Kerry and Obama been during all these decades of endlessly repeated Middle East carnage?

The Middle East must lead the world in cease-fires. If cease-fires were the road to peace, the Middle East would easily be the most peaceful place on the planet.

"Cease-fire" and "negotiations" are magic words to "the international community." But just what do cease-fires actually accomplish?

In the short run, they save some lives. But in the long run they cost far more lives, by lowering the cost of aggression.

At one time, launching a military attack on another nation risked not only retaliation but annihilation. When Carthage attacked Rome, that was the end of Carthage.

But when Hamas or some other terrorist group launches an attack on Israel, they know in advance that whatever Israel does in response will be limited by calls for a cease-fire, backed by political and economic pressures from the United States.

It is not at all clear what Israel's critics can rationally expect the Israelis to do when they are attacked. Suffer in silence? Surrender? Flee the Middle East?

Or — most unrealistic of al — fight a "nice" war, with no civilian casualties? General William T. Sherman said it all, 150 years ago: "War is hell."

If you want to minimize civilian casualties, then minimize the dangers of war, by no longer coming to the rescue of those who start wars.

Israel was attacked, not only by vast numbers of rockets but was also invaded — underground — by mazes of tunnels.

There is something grotesque about people living thousands of miles away, in safety and comfort, loftily second-guessing and trying to micro-manage what the Israelis are doing in a matter of life and death.

Such self-indulgences are a danger, not simply to Israel, but to the whole Western world, for it betrays a lack of realism that shows in everything from the current disastrous consequences of our policies in Egypt, Libya and Iraq to future catastrophes from a nuclear-armed Iran.

Those who say that we can contain a nuclear Iran, as we contained a nuclear Soviet Union, are acting as if they are discussing abstract people in an abstract world. Whatever the Soviets were, they were not suicidal fanatics, ready to see their own cities destroyed in order to destroy ours.

As for the ever-elusive "solution" to the Arab-Israeli conflicts in the Middle East, there is nothing faintly resembling a solution anywhere on the horizon. Nor is it hard to see why.

Even if the Israelis were all saints — and sainthood is not common in any branch of the human race — the cold fact is that they are far more advanced than their neighbors, and groups that cannot tolerate even subordinate Christian minorities can hardly be expected to tolerate an independent, and more advanced, Jewish state that is a daily rebuke to their egos.

Weakness is No Justification: The Converse Callicles Principle

Might does not make right, but neither does impotence or relative weakness. That weakness does not justify strikes me as an important principle, but I have never seen it articulated. The Left tends to assume the opposite. They tend to assume that mightlessness makes right. I'll dub this the Converse Callicles Principle.

The power I have to kill you does not morally justify my killing you. In a slogan: Ability does not imply permissibility. My ability to kill, rape, pillage and plunder does not confer moral justification on my doing these things. But if you attack me with deadly force and I reply with deadly force of greater magnitude, your relative weakness does not supply one iota of moral justification for your attack, nor does it subtract one iota of moral justification from my defensive response. If I am justified in using deadly force against you as aggressor, then the fact that my deadly force is greater than yours does not (a) diminish my justification in employing deadly force, nor does it (b) confer any justification on your aggression.

Suppose a knife-wielding thug commits a home invasion and attacks a man and his family. The man grabs a semi-automatic pistol and manages to plant several rounds in the assailant, killing him. It would surely be absurd to argue that the disparity in lethality of the weapons involved diminishes the right of the pater familias to defend himself and his family. Weakness does not justify.

The principle that weakness does not justify can be applied to the Israeli-Hezbollah conflict from the summer of 2006 as well as to the current Israeli defensive operations against the terrorist entity, Hamas. The principle ought to be borne in mind when one hears leftists, those knee-jerk supporters of any and every 'underdog,' start spouting off about 'asymmetry of power' and 'disproportionality.' Impotence and incompetence are not virtues, nor do they confer moral justification or high moral status, any more than they confer the opposite.

The principle that mightlessness makes right seems to be one of the cardinal tenets of the Left. It is operative in the present furor over the enforcement of reasonable immigration laws in Arizona. To the south of the USA lies crime-ridden, corrupt, impoverished Mexico. For millions and millions it is a place to escape from. The USA, the most successful nation of all time, is the place to escape to. But how does this disparity in wealth, success, and overall quality of life justify the violation of the reasonable laws and the rule of law that are a good part of the reason for the disparity of wealth, success, and overall quality of life?

The Militant Nihilism of Radical Islam

I don't believe I have ever read a column by Richard Fernandez of The Belmont Club that is more penetrating, thought-provoking, or chilling than his Seven Gambit. Excerpts:

Just as soon as Israel accepted an Egyptian-brokered ceasefire Hamas fired 47 rockets killing one Israeli citizen. Anyone who has followed the conflict could have predicted this with certainty; the point of a ceasefire — for a terrorist organization — is to break it for exactly the same reason it purposely attacks women and children.

Dr. Anna Geifman tried to explain that the reason why innocents are selected as terror targets is because “children are the last consecrated absolute”. That is just why they must be killed in the cruelest way possible. For “militant nihilism strives to ruin first and foremost what their contemporaries hold sacred”.

Nihilism isn’t the absence of a belief. It is something subtly different: it is the belief in nothing. The most powerful weapon of terrorism is therefore the unyielding No. “No I will not give up. No I will not tell the truth. No I will not play fair. No I will not spare children. No I will not stop even if you surrender to me; I will not cease even if you give me everything you have, up to and including your children’s lives. Nothing short of destroying me absolutely can make me stop. And therefore I will defeat you even if you kill me. Because I will make you pay the price in guilt for annihilating me.”

It’s an extremely powerful weapon. The Absolute No is a devastating attack on the self-image and esteem of civilization. Hamas will demonstrate the No, the Nothing. It will show that deep down inside Israelis — and Americans — are animals like them.

[. . .]

The power of Hamas lies in that they will never stop hating. No ceasefire, concession, negotiation or entreaty will move them. That is their inhuman strength. The Jews can even exterminate them, but only at the cost of destroying all the ideals they hold dear. If the last Hamas activist could speak he would say this:

“Shoot! I am the last. Carry out your ethnic cleansing, just as the Nazis tried with you. You will never be able to look yourself in the mirror again. The price of victory is to win on our terms. Nothing will remain of your precious Jewish self-esteem, of the illusion that you are a civilization dedicated to morality. What will you do after you kill me? Go to your synagogue and a hymn of praise to your God?

“At that moment your faith will desert you. For you claim your God does not desire blood, that yours is a God of love and I say therefore He is false. The only real Gods are those of Hate. A God that does not live by blood does not exist as my God who lives by blood exists; and when you pull the trigger you will be worshipping at my altar! I have won at last. Come to prayer. Come to Islam.”

[. . .]

Wars through history have exacted an irreparable spiritual price from its [their] combatants.

[. . .]

It’s not an original thought. William Tecumseh Sherman knew before Collins that War is Hell; that the only excuse for it was the belief that you could in the subsequent peace, chain up the devils. He wrote in his letters, “you cannot qualify war in harsher terms than I will. War is cruelty, and you cannot refine it … If the United States submits to a division now, it will not stop, but will go on until we reap the fate of Mexico, which is eternal war.”

Nor has its character changed much. Curtis LeMay, during what we remember as the Good War, shared his formula for defeating the enemy. “If you kill enough of them, they stop fighting.”

Human beings are remarkably good at calling up the devil in their fellow human beings. They start out Christian enough, but give them time. In the first Christmas of the Great War, when fighting was but a few months old, there enough fellow-feeling among the combatants remained to spontaneously create what is now remembered as the Christmas Truce.

Through the week leading up to Christmas, parties of German and British soldiers began to exchange seasonal greetings and songs between their trenches; on occasion, the tension was reduced to the point that individuals would walk across to talk to their opposite numbers bearing gifts. On Christmas Eve and Christmas Day, many soldiers from both sides—as well as, to a lesser degree, from French units—independently ventured into “no man’s land”, where they mingled, exchanging food and souvenirs. As well as joint burial ceremonies, several meetings ended in carol-singing. Troops from both sides were also friendly enough to play games of football with one another.

By the next year they were modifying their bayonets so it would hurt more when you stabbed the enemy. When we look at Hamas we are looking at some[thing] very old and ancient. Does the devil win in Seven? For that matter does he win on earth?

Say no if you can. For Hamas is determined to prove that you too are like them. Just like them.

Sex, War, and Moral Rigorism: The Aporetics of Moral Evaluation

Fr. Robert Barron here fruitfully compares the Catholic Church's rigoristic teaching on matters sexual, with its prohibitions of masturbation, artificial contraception, and extramarital sex, with the rigorism of the Church's teaching with respect to just war. An excellent article.

Although Fr. Barron doesn't say it explicitly, he implies that the two topics are on a par. Given that "the Catholic Church's job is to call people to sanctity and to equip them for living saintly lives," one who accepts just war rigorism ought also to accept sexual rigorism. Or at least that is what I read him as saying.

I have no in-principle objection to the sexual teaching, but I waffle when it comes to the rigorous demands of just war theory. I confess to being 'at sea' on this topic.

On the one hand, I am quite sensitive to the moral force of 'The killing of noncombatants is intrinsically evil and cannot be justified under any circumstances' which is one of the entailments of Catholic just war doctrine. Having pored over many a page of Kant, I am strongly inclined to say that certain actions are intrinsically wrong, wrong by their very nature, wrong regardless of consequences and circumstances. But what would have been the likely upshot had the Allies not used unspeakably brutal methods against the Germans and the Japanese in WWII? Leery as one ought to be of counterfactual history, I think the Axis Powers would have acquired nukes first and used them against us. But we don't have to speculate about might-have-beens. The Catholic doctrine implies that if Truman had a crystal ball and knew the future with certainty and saw that the Allies would have lost had they not used the methods they used, and that the whole world would have been been plunged into a Dark Age for two centuries — he still would not have been justified in ordering the annihilation of Hiroshima and Nagasaki.

Indeed, if the killing of noncombatants is intrinsically evil and unjustifiable under any circumstances and regardless of any consequences, then it is better that the earth be blown to pieces than that evil be done. This, I suppose, is one reading of fiat iustitia pereat mundus, "Let justice be done though the world perish."

This extreme anti-consequentialism would make sense if the metaphysics of the Catholic Church or even the metaphysics of Kant were true. If God is real then this world is relatively unreal and relatively unimportant. If the soul is real, then its salvation is our paramount concern, and every worldly concern is relatively insignificant.

But then a moral doctrine that is supposed to govern our behavior in this world rests on an other-worldly metaphysics. No problem with that — if the metaphysics is true. For then one's flourishing in this world cannot amount to much as compared to one's flourishing in the next. But how do we know it is true? Classical theistic metaphysics is reasonably believed, but then so are certain versions of naturalism. (Not every naturalist is an eliminativist loon.)

If the buck stops with you and the fate of civilization itself depends on your decision, will you act according to a moral doctrine that rests on a questionable metaphysics or will you act in accordance with worldly wisdom, a wisdom that dictates that one absolutely must resist the evildoer, and absolutely must not turn the other cheek to a Hitler?

An isolated individual, responsible for no one but himself, is free to allow himself to be slaughtered. But a leader of a nation is in a much different position. Anscombe's case against Truman does not convince me. Let the philosophy professor change places with the head of state and then see if her rigorism remains tenable.

To sum up these ruminations in a nice, neat antilogism:

1. Some acts, such as the intentional killing of noncombatants, are intrinsically wrong.
2. If an act is intrinsically wrong, then no possible circumstance in which it occurs or consequence of its being performed can substract one iota from its moral wrongness.
3. No act is such that its moral evaluation can be conducted without any consideration of any possible circumstance in which it occurs or possible consequence of its being performed.

The limbs of the antilogism are collectively inconsistent but individually extremely plausible.

Don’t Do It, Mr. President!

Pay attention for a change to people who actually know something and can think straight such as Victor Davis Hanson and Charles Krauthammer.

At a bare minimum, make the case to the American people and consult with congress.

A simple question that John Kerry does not address in his case for intervention is the one posed by Hanson: "And what of the irony that Assad is probably no worse a custodian of WMD than is the opposition that we would de facto [be] aiding?"

“Going to War Without the French . . .

. . . is like going hunting without an accordion." A line from Mark Steyn's brilliant column, An Accidental War.

Liberating Syria isn’t like liberating the Netherlands: In the Middle East, the enemy of our enemy is also our enemy. Yes, those BBC images of schoolchildren with burning flesh are heart-rending. So we’ll get rid of Assad and install the local branch of al-Qaeda or the Muslim Brotherhood or whatever plucky neophyte democrat makes it to the presidential palace first — and then, instead of napalmed schoolyards, there will be, as in Egypt, burning Christian churches and women raped for going uncovered.

Should the U. S. Intervene in Syria?

Didn't we learn anything from Viet Nam, Iraq, Afghanistan? Prudence dictates that we stay out of Syria, or at least that we look very carefully before we leap. Here is a balanced treatment of the pros and cons by Ron Radosh. And this guest post by William Polk at Robert Paul Wolff's place is well worth reading.

The Sea Battle Tomorrow

The soldier's operations in the field are often encumbered by the presence of civilians and considerations of 'collateral damage.' The seaman's is a purer form of combat. Ships far out at sea. All hands combatants. No civilians to get in the way. Less worry over environmental degradation. The 'purity' of naval over land warfare. Bellicosity in the realm of Neptune must breed a brand of brotherhood among the adversaries not encountered on terra firma.

Kevin Kim on the Mourning of the Morning After

Kevin Kim has been following me since late 2003 before I was a proper blogger commencing 4 May 2004 and only a mere slogger (slow blogger without the proper software: I'd upload batches of short posts to a website that I have long since taken down).

In his Conservatives Mourn, Kevin links to me, Malcolm Pollack, and Bill Keezer, and then asks:

Come on, gents– surely you saw this coming?

Well, I didn't for a second think that there would be a landslide in favor of Romney, and I was puzzled by the cocksure pronunciamentos of Dick Morris and others who made up for their lack of crystal balls by displaying their brass balls. But no, I didn't think the Obama win was inevitable, especially after his miserable showing in the first debate. I thought Romney had a good chance of winning given all the objective considerations that condemn Obama, the litany of which I will not again recite. If I was naive, it was because I foolishly underestimated the foolishness of the electorate and how it has been dumbed-down and stupefied by the flim-flam man and his empty rhetoric and outright lies and promises of all sorts of goodies that he is going to get the rich bastards to pay for.

Bill Keezer, whom I have met in the flesh a couple of times and who truly deserves (as does Pollack) the epithet 'gentleman,' speaks in his post of civil war:

If you go back through my blogs for the past few months, you will see the prediction of a coming civil war. The differences in the red vs. the blue states is now so fundamental, that I think civil war is quite possible. I also think the red states will win, hands down. They still have the values that make for effective soldiering. Imagine street gangs against disciplined, seasoned fighters. There will be no contest, and if the red states take mercy on the blue, woe to both. It is time for justice. (A concern of the last couple of blog posts, which is not moot.)

God help us if Bill is right and the present war of words and votes ramps up into a shooting war. Leftists need to be careful. If push comes to shove, and shove to shoot, the Red Staters will clean your clock. After all, they have the guns.

How can we avoid tearing ourselves apart? My recommendation is a return to federalism. But of course the Left, which is totalitarian from the ground up, won't allow that. And so we may be in for some 'excitement.'

Addenda:

1. Obama wins, gun stocks soar.

2. Ed Feser joins the mourning and adds some recrimination in his meaty post, Chief Justice Ockham. Be sure to follow the internal "Razor Boy" link.

3. Malcolm Pollack points us to a couple posts of his more substantial than the one linked to above. Here and here.

Pacifism and Abortion

If you are a pacifist, why aren't you also pro-life? If you oppose the killing of human beings, how can you not oppose the killing of defenceless human beings, innocent human beings?

You call yourself a liberal. You pride yourself on 'speaking truth to power' and for defending the weak and disadvantaged. Well, how much power do the unborn wield?

Militarization and Weaponization of Space

Some warn of the militarization of space as if it has not already been militarized. It has been, and for a long time now. How long depending on how high up you deem space begins. Are they who warn unaware of spy satellites? Of Gary Powers and the U-2 incident? Of the V-2s that crashed down on London? Of the crude Luftwaffen, air-weapons, of the First World War? The Roman catapults? The first javelin thrown by some Neanderthal spear chucker? It travelled through space to pierce the heart of some poor effer and was an early weaponization of the space between chucker and effer.

"I will not weaponize space," said Obama while a candidate in 2008. That empty promise comes too late, and is irresponsible to boot: if our weapons are not there, theirs will be.

The very notion that outer space could be reserved for wholly peaceful purposes shows a deep lack of understanding of the human condition. Show me a space with human beings in it and I will show you a space that potentially if not actually is militarized and weaponized. Man is, was, and will be a bellicose son of a bitch. If you doubt this, study history, with particular attention to the 20th century. You can bet that the future will resemble the past in this respect. Note that the turn of the millenium has not brought anything new in this regard.

Older is not wiser. All spaces, near, far, inner, outer, are potential scenes of contention, which is why I subscribe to the Latin saying:

Si vis pacem, para bellum.

If you want peace, prepare for war.

One must simply face reality and realize that the undoubtedly great good of peace comes at a cost, the cost of a credible defense. A credible defense is what keeps aggressors at bay. I mean this to hold at all levels, intrapsychically, interpersonally, intranationally, internationally, and in every other way. Weakness provokes. Strength pacifies. That is just the way it is. Conservatives, being reality-based, understand what eludes leftists who are based in u-topia (nowhere) and who rely on their unsupportable faith in the inherent goodness of human beings.

They should read Kant on the radical evil in human nature. Then they should go back to Genesis, chapters 2 and 3.

Here we have one of those deep defining differences between conservatives and leftists. Vote for the candidate of your choice, but just understand what set of ideas and values you are voting for.

A War to End All Wars

A war to end all wars would have to be a war to end all actual and potential warriors, which is to say — a war to end humanity.

What Price War?

A report from The Independent Institute on American foreign policy.

More Mail on Prager, Osama, Judaism, and Pacifism

Hi Bill,

I was a bit surprised to read that in response to your post about tempering one's joy at Osama's demise, "Prager pointed out that the Jews rejoiced when the Red Sea closed around the Egyptians, and that this rejoicing was pleasing to God."

First, I was surprised because a quick look at Exodus 15 does not say that the Israelites' rejoicing was pleasing to God. Maybe this was "lost in translation," but I very much doubt that, since the Bible is the most carefully translated book in the world.

You are right: Exodus 15 does not explicitly say that the Israelites' rejoicing was pleasing to God. But one can infer from verse 25 that God was pleased, or at least not displeased, since God shows Moses a tree with which he sweetens and makes potable the bitter waters of Marah after they make it through the Red (Reed?) Sea and are mighty thirsty (Ex 15: 23-25). I should add that "this rejoicing was pleasing to God" was Dennis Prager's addition, as I understood him.

Second, I was surprised because I imagine that Prager was at some point exposed to a Talmudic story which is often recounted at the Passover Seder. A version that I was able to locate fairly quickly on the Web follows. As evil as Pharoah and the Egyptians were, when it came to their destruction at the hands of God through the plagues (particularly the death of the first born)and at the Sea of Reeds, the rabbis went to great lengths to temper our joy. A famous midrash in the Talmud makes the point: When the Egyptians were drowning in the Sea of Reeds, the ministering angels began to sing God's praises. But God silenced them, saying: How can you sing while my children perish? We may rejoice in our liberation but we may not celebrate the death of our foes. To underscore the point, and re-enforce the value, the rabbis instructed that ten drops of wine be spilled from our cups [at the seder] diminishing the joy of our celebration, as a reminder of those who peished in the course of our liberation. It is said that this is also the reason why a portion of the Hallel (the great songs of praise) is omitted on the last six days of Passover. By the way, I would like to question your agreement with Prager that pacifism is "immoral." Is it really immoral, or just not morally obligatory? Or perhaps it should be approached as part of an aspirational ethics. While I'm not a pacifist, I think it's something to which I ought to aspire. Perhaps one is less guilty for aspiring to, but not realizing pacifism, than for not aspiring to pacifism at all. We agree that being a pacifist is not morally obligatory. So the question is whether it is morally permissible. The answer will depend on what exactly we mean by 'pacifism.' Suppose we mean by it the doctrine that there are no actual or possible circumstances in which the intentional taking of human life is morally justified. Someone who holds this presumably does so because he thinks that human life as such has absolute value. Now if that is what we mean by pacifism, then I think it is morally impermissible to be a pacifist. Here is an argument off the top of my head: 1. We ought to (it is morally obligatory that we) work for peace and justice and oppose violence and killing. "Blessed are the peacemakers." 2. It is sometimes necessary to kill human beings in order to maximize peace and justice and minimize violence and killing. 3. To will the end is to will the means. Therefore 4. It is morally obligatory that we sometimes kill human beings to minimize violence and killing. Therefore 5. It is morally impermissible that we never kill human beings to minimize violence and killing.

(1) is a deliverance of sound moral sense. The NT verse is a mere ornament. It is not the justification for (1). Examples of (2) are plentiful. (3) is an unexceptionable Kantian principle. (4) follows from the first three premises. (5) follows from (4).

Should we aspire to be pacifists? In some senses of that term, sure. But not in the sense I defined. It's a large topic.

Faithfully, Bob Koepp