Why Truman Dropped the Bomb

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MikeWM:
We can’t do that though, as Catholics. The Cathechism couldn’t be more clear on this point.
While the Catechism rightfully denounces the indiscriminate destruction of civilians, the atomic bombs were used againsst targets calculated to have a decisive effect. They were less indiscriminate than, say, the bombing of London or Dresden.
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MikeWM:
They quite plausibly weren’t given time to surrender - it took a further three days after Nagasaki for them to decide to surrender.
They had had since December 7th, 1941.
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MikeWM:
I reiterate - I can see an argument for the first bomb, though I don’t see how I can justify it as a Catholic. I can’t see any justification for the second, at least not in a highly-populated area.

Mike
The argument that justifies Hiroshima justifies Nagasaki.
 
Karl Keating:
Normally, when we think of people who use consequentialist arguments, we think of liberals, whether religious or secular. They say that an action is moral if its eventual result is desirable.
That’s not the case here. We are not talking about STARTING a war, but about ending one.
Karl Keating:
In a consequentialist argument one looks not at the morality of an act but at its long-term consequences. It is truly a case of the ends justifying the means.
In looking at the morality of the act, even the Catechism (in the fourth criterion for Just War, Paragraph 2309) demands we take proportionality into account in war.

Woujld it not be proper for Eisenhower to ask if the casualties to be sustained on D-Day would be somehow compensated by the effect on the outcome of the war?

Of course it would.
Karl Keating:
If the bombs had not been dropped on Japan, more Americans would have died or more Japanese would have died–or both. Hiroshima and Nagasaki really were military targets. Every Japanese older than a child was really a combatant. The Japanese literally would have fought to the last man, woman, and (older) child. Japanese diplomatic feelers regarding surrender were non-existent or just not plausible. The Emperor would have been overthrown in a coup had the war continued. Japanese scientists were working on a bomb of their own. The Japanese did not need oil and so could have fought on indefinitely. Allied losses at Iwo Jima and Okinawa had been large.
Again, would it have been wrong to take the casualties and civilian deaths into account in making the decision to land in Normandy, or on Okinawa?
Karl Keating:
All this makes me think that there is material here for an instructive monograph on how Catholics engage in arguments.
It is because you have a viewpoint based on other than war. I have spend my entire adult life teaching people about war, and it is very difficult to get people to understand the quidity of war.
 
vern humphrey:
I have spend my entire adult life teaching people about war, and it is very difficult to get people to understand the quidity of war.
Never came across the word “quidity”… let me try to guess what it means… does it mean, “it’s ok to kill lots of innocent people if elected officials (who are no greater in God’s eyes than the poorest homeless persons or the elected officials of the opposing country in the war) decide that it’s justified because it best accomplishes their goals”?

Pete
 
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Pete2:
Never came across the word “quidity”… let me try to guess what it means… does it mean, “it’s ok to kill lots of innocent people if elected officials (who are no greater in God’s eyes than the poorest homeless persons or the elected officials of the opposing country in the war) decide that it’s justified because it best accomplishes their goals”?

Pete
Would it be unchristian of me to ask that you not play the fool?

Any dictionary will do – quidity is the essential quality, or “the thing in itself.”

Now let us look at the concept of Just War as set forth in the Catechism.

** **[2309 (javascript:OpenPopupWindow(

<AHREF=pt3sect2chpt2.htm# onclick=window.opener.SetPage() The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:
  • the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
This is clearly an issue of proportionality. War is not ALWAYS wrong. It is permissible if the damage is lasting, grave and certain enough. Persons in authority are charged with making a judgement here, based on the severity of the consequences of their decision, either way.
  • all other means of putting an end to it must have been shown to be impractical or ineffective;
  • there must be serious prospects of success;
Again, proportionality – what would be permissible under one force ratio is impermissible under another. It would be permissible for, say, France to have defended herself against the Nazis (since she did have a serious prospect of success), but not Lichenstein or Monaco.
  • the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition.
Here, en clair, is a demand for proportionality – we must weigh the evils on one hand against those on the other.
 
vern humphrey:
the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modern means of destruction weighs very heavily in evaluating this condition.

Here, en clair, is a demand for proportionality – we must weigh the evils on one hand against those on the other.
I think this is where your arguement stands for this thread.
 
Vern, please don’t quote the catechism at me to justify this tragedy. Here’s an excerpt from a USCCB press release. It’s not hard to find the Church’s opinion on these events:

http://www.usccb.org/comm/archives/2004/04-149.shtml

Excerpt:

"Nearly ten years ago, Pope John Paul II issued a reflection on the fiftieth anniversary of the end of World War II. He noted then that World War II is a ‘point of reference necessary for all who wish to reflect on the present and on the future of humanity.’ But now at this time, we recall also the fateful days on which America became the first and last among the world’s nations to use an atomic weapon. Hiroshima and Nagasaki remain permanent reminders of the grave consequences of total war and symbols of our continuing struggle to balance determined action for justice with a profound responsibility to live Christ’s peace. Even now, when Cold War politics is for so many a distant and fading memory and nuclear war only the vaguest threat, the permanent graves of Hiroshima and Nagasaki compel us to once again declare our rejection of total war and our commitment to the advance of Christ’s peace in the furthest reaches of the globe.

"World War II, which liberated many and defeated tyranny but which left as a shameful legacy instances of combat, was conducted without distinction between civilian and soldier. In the decades since the bombing, some have advanced the argument that despite the horrendous magnitude of civilian suffering, these actions can be justified by the efficient end of combat it affected. But secular ethicists and moral theologians alike echo the words of the Second Vatican Council: ‘Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation.’ The Church has a long tradition of condemning acts of war that bring ‘widespread, unspeakable suffering and destruction.’
 
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Pete2:
Vern, please don’t quote the catechism at me to justify this tragedy.
If you don’t like the Catechism, you’re in the wrong pew.

No one claims the Second World War was a Sunday School picnic. It was brutal, and brute force was fought with brute force. Fire bombings killed more civilians than the Atomic Bomb – by a long chalk.

But to say the men who dropped the bomb are going to hell is simply beyond the bounds.
 
Vern,

I think were you are in error is that a nuclear bomb used on a city is an indiscriminate weapon. It can only cause mass destruction and does not discriminate between civilians and military targets. In fact, there is a lot of evidence that city leveler could be termed intrinsically evil for these reasons (see comments by Pope John XXIII on this topic).

Whereas it can be argued that fire-bombing cities was just as bad as using a nuke. And that we would have continued to use that method on Japanese cities if we did not use the nukes, it does not justify the use of the nuke. Making hell a lot hotter to try to end the hell your side is suffering may be what Sun Tzu would advocate, but I don’t see it being advocated in the catechism.
 
vern humphrey:
The argument that justifies Hiroshima justifies Nagasaki.
Speaking of which – if you get the History Channel you may be intereted in this upcoming programming (blurb from their website)

Tune In:
Sunday, August 14 @ 5pm ET/PT

Meet Jim Smith, radio operator on a B-29 that flew WWII’s final mission. Smith, attached to the secret 315th Bomb Wing, flew the longest continuous mission of WWII, six days after the atomic bombs, ending the largest and most violent conflict of arms in the history of mankind! On August 14,1945, the 315th Bomb Wing was ordered to strike the Akita oil refinery, northwest of Tokyo. Incredibly the mission blacked out Tokyo in one precise moment of time that spared the Emperor from being kidnapped by military rebels who had taken over the palace.** The rebels had planned to isolate the Emperor and prevent him from recording a war-stopping surrender message to his people.** Aided by historians, see how the B-29 air strike unwittingly collapsed the coup, saved Tokyo from nuclear strike, and ended WWII.
 
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gilliam:
Vern,

I think were you are in error is that a nuclear bomb used on a city is an indiscriminate weapon. It can only cause mass destruction and does not discriminate between civilians and military targets. In fact, there is a lot of evidence that city leveler could be termed intrinsically evil for these reasons (see comments by Pope John XXIII on this topic).

Whereas it can be argued that fire-bombing cities was just as bad as using a nuke. And that we would have continued to use that method on Japanese cities if we did not use the nukes, it does not justify the use of the nuke. Making hell a lot hotter to try to end the hell your side is suffering may be what Sun Tzu would advocate, but I don’t see it being advocated in the catechism.
What I see is a recognition that proportionality is a key to determining the morality of war, and consequently of key decisions in war.

Firebombings killed more people than the atomic bomb. They were even more indiscriminate than the atomic bomb – they were scattered at night over large areas with the intent of creating a firestorm, and that by nature cannot be controlled – and hence is fundamentally indiscriminate.

The atomic bomb is like an “assault weapon” – something that LOOKS bad but is functionally the same as things that are not “assault weapons.”

The decision to drop the bomb brought the war to an end – and failure to end the war would have made an already horrible war more horrible. To say that the peole who dropped it, or those who made the decision are going to hell is simply wrong.
 
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HagiaSophia:
Speaking of which – if you get the History Channel you may be intereted in this upcoming programming (blurb from their website)

** The rebels had planned to isolate the Emperor and prevent him from recording a war-stopping surrender message to his people.** Aided by historians, see how the B-29 air strike unwittingly collapsed the coup, saved Tokyo from nuclear strike, and ended WWII.
One point – there could have been no nuclear strike on Tokyo. We only had three bombs. We tested on at Trinity, and dropped the other two. We were months away from being able to make a fourth one.
 
I have to agree that the atomic bombs used against Hiroshima and Nagasaki were indiscriminate weapons, though in a sense not so indiscriminate as generalized fire-bombing.

Those cities may have had factories which were military targets, but our targeting abilities were not so precise then as to be able to hit just those city-embedded targets.

And I have to ask: If we had possessed the ability, would we have expended 40 to 60 kilotons of conventional weapons against those targets? Probably not.

Because in the end, I think that these two bombs were a demonstration, rather than a military attack. In fact, the workers who helped make those first two atomic weapons sent a letter to the president urging him to drop the bomb in an uninhabited area of Japan as a demonstration. Would that have succeeded in ending the war? I don’t know.

I also have to ask whether we would ever had used the atomic bombs against Germany.

Speaking from the Catholic moral standpoint–i.e., do not target innocent civilians–use of these atomic bombs cannot be justified. Yet, given what others have written about the possibility of ending the war in other ways, it seems that large numbers of people were going to die whether we used them or not. And we had not held to that moral principle in the European theater.

I never gave the issue much thought, until some years ago, an old guy I knew was retiring from his post as head of the local VFW. He had spent many years working as a veterans service officer helping others obtain VA benefits. He had never talked about his WW-II service during all the years I knew him.

I stopped by his retirement party expecting the usual good-bye speech. But he began to recount his war experiences, which included the Bataan death march, which he survived, follwed by life as a POW. Then he talked about the dropping of the atomic bombs which ended the war, and how grateful he was to Truman.

In a way, the most worrisome part about nuclear weapons is not that they are so destructive, but that they are not destructive enough. Japan survived them and now prospers. The possibility of survival makes their use more likely. Mutual assured destruction was effective in preventing war because both sides promised full scale destruction and neither side wanted it.
 
vern humphrey:
What I see is a recognition that proportionality is a key to determining the morality of war, and consequently of key decisions in war.

Firebombings killed more people than the atomic bomb. They were even more indiscriminate than the atomic bomb – they were scattered at night over large areas with the intent of creating a firestorm, and that by nature cannot be controlled – and hence is fundamentally indiscriminate.

The atomic bomb is like an “assault weapon” – something that LOOKS bad but is functionally the same as things that are not “assault weapons.”

The decision to drop the bomb brought the war to an end – and failure to end the war would have made an already horrible war more horrible. To say that the peole who dropped it, or those who made the decision are going to hell is simply wrong.
This brings me to my 1st post on this thread. It was a different time and a different place. Today, now that we have smart weapons it makes sense to:
  1. not use city levelors (except maybe as a deterrent to others who would)
  2. develop precesion nukes (like bunker busters)
  3. work towards getting rid of all city levelors.
 
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JimG:
I have to agree that the atomic bombs used against Hiroshima and Nagasaki were indiscriminate weapons, though in a sense not so indiscriminate as generalized fire-bombing. .
It should be noted I suppose that fire-bombing was our weapon of choice on Japanese cities because of the Japanese wood and paper buildings.
 
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JimG:
I have to agree that the atomic bombs used against Hiroshima and Nagasaki were indiscriminate weapons, though in a sense not so indiscriminate as generalized fire-bombing.
Which is my point.

The United States Strategic Bombing Survey (USSBS) concluded that “strategic bombing” had no effect on the outcome of the war. Germany, for example, produced more armored vehicles in the last five months of the war than she had in 1940.

There were two exceptions – the attack on the German oil industry, which accidentally caused the chemical industry to collapse, and the atomic bomb – which DID affect the outcome and did save more lives that it cost.
Those cities may have had factories which were military targets, but our targeting abilities were not so precise then as to be able to hit just those city-embedded targets.
Sir Arthur “Bomber” Harris pushed for bombing cities when studies showed the average bomb (from British night bombing) missed the target by 5 miles. He concluded that the answer to that problem was to kill the workers by bombing the cities.

To be fair, the Germans had been doing that since the Spanish Civil War.
And I have to ask: If we had possessed the ability, would we have expended 40 to 60 kilotons of conventional weapons against those targets? Probably not.
Almost certaintly not – in WWII, a “tactical” nuclear war would have been possible, with division assembly areas and airfields being targeted.
Because in the end, I think that these two bombs were a demonstration, rather than a military attack. In fact, the workers who helped make those first two atomic weapons sent a letter to the president urging him to drop the bomb in an uninhabited area of Japan as a demonstration. Would that have succeeded in ending the war? I don’t know.
Dropping the first bomb on a city didn’t cause immediate surrender, so I doubt dropping one on a deserted island would have. And remember, after the Trinity test, we only had two left. We couldn’t waste them.
I also have to ask whether we would ever had used the atomic bombs against Germany.
They were originally intended to be used against Germany, but Germany collapsed before they were ready.
Speaking from the Catholic moral standpoint–i.e., do not target innocent civilians–use of these atomic bombs cannot be justified. Yet, given what others have written about the possibility of ending the war in other ways, it seems that large numbers of people were going to die whether we used them or not. And we had not held to that moral principle in the European theater.
I think the way the Catechism discusses “Just War” you MUST look at proportionality and choose the strategy that promises the least death and destruction.
I stopped by his retirement party expecting the usual good-bye speech. But he began to recount his war experiences, which included the Bataan death march, which he survived, follwed by life as a POW. Then he talked about the dropping of the atomic bombs which ended the war, and how grateful he was to Truman.
In the US, we have no appreciation of how brutal the Japanese were. When I was in Singapore, the Straits Times (the English language paper) printed translatins of Mainland Chinese articles about the war in China as part of the 50th anniversary coverage.

The accounts (many with pictures) were as sickening as the concentration camp stories – and at least as many Chinese died as Jews under these conditions.
In a way, the most worrisome part about nuclear weapons is not that they are so destructive, but that they are not destructive enough. Japan survived them and now prospers. The possibility of survival makes their use more likely. Mutual assured destruction was effective in preventing war because both sides promised full scale destruction and neither side wanted it.
Absolutely. Of course, Japan was only hit by atomic bombs, not by hydrogen bombs.
 
vern humphrey:
If you don’t like the Catechism, you’re in the wrong pew.

No one claims the Second World War was a Sunday School picnic. It was brutal, and brute force was fought with brute force. Fire bombings killed more civilians than the Atomic Bomb – by a long chalk.

But to say the men who dropped the bomb are going to hell is simply beyond the bounds.
Vern, you usually pick everyone’s posts apart, line by line, but for some reason you chose not to do this on my last post. Maybe you didn’t read it? First of all, I never said anyone is going to hell. However, the Catholic Church said this:

‘Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation.’ The Church has a long tradition of condemning acts of war that bring ‘widespread, unspeakable suffering and destruction.’

Why don’t you go back to my last post, before this one, and refute it line by line. In case you didn’t read carefully, you will be refuting the teachings of the Catholic Church. You, Vern, are in the wrong pew.

Pete
 
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gilliam:
This brings me to my 1st post on this thread. It was a different time and a different place. Today, now that we have smart weapons it makes sense to:
  1. not use city levelors (except maybe as a deterrent to others who would)
  2. develop precesion nukes (like bunker busters)
  3. work towards getting rid of all city levelors.
Nuclear weapons are really not “weapons.” That is, they have no war-winning capability (now that more than one nation has them.) The paradox is that to prevent them from being used, you have to be prepared to use them.

Nuclear devices ARE, however blackmail devices. A nation that has them suddenly achieves a higher status vis-a-vis its neighbors.

What the US should do is unequivocably declare that a nuclear attack by ANY nation on ANY OTHER nation for ANY reason will be treated as a nuclear attack on the US. (We could certainly get Britain to join us – and perhaps Russia, France, and maybe even China.)

This would devalue nuclear weapons among second and third tier powers. If Lilliput goes nuclear, Brobdignag need not panic – they can say, “You can’t use it – the United States, Britain, etc, will obliterate you if you do.”

This takes the pressure off Brobdignag to develop her own nuclear weapons, and she can use the money for something else – and pull ahead of Lilliput economically.
 
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Pete2:
Vern, you usually pick everyone’s posts apart, line by line, but for some reason you chose not to do this on my last post. Maybe you didn’t read it? First of all, I never said anyone is going to hell. However, the Catholic Church said this:
I refuted what you said, Pete. That’s enough.

After all, if you don’t want anyone to quote the Catechism at you, you can hardly expect to quote authority to anyone else, now can you?
 
vern humphrey:
One point – there could have been no nuclear strike on Tokyo. We only had three bombs. We tested on at Trinity, and dropped the other two. We were months away from being able to make a fourth one.
True, but the Japanese didn’t know that, and neither did most of the rest of the world. As far as they were concerned, we had more and it is the threat of using them again.
 
vern humphrey:
What the US should do is unequivocably declare that a nuclear attack by ANY nation on ANY OTHER nation for ANY reason will be treated as a nuclear attack on the US. (We could certainly get Britain to join us – and perhaps Russia, France, and maybe even China.)

This would devalue nuclear weapons among second and third tier powers. If Lilliput goes nuclear, Brobdignag need not panic – they can say, “You can’t use it – the United States, Britain, etc, will obliterate you if you do.”

This takes the pressure off Brobdignag to develop her own nuclear weapons, and she can use the money for something else – and pull ahead of Lilliput economically.
Awesome!!! I love that idea. But I don’t see France signing a document like that with out tons of clauses, etc.
 
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