The NATO-led intervention in Libya, Operation Unified Protector, is noteworthy for two central reasons. First, it is the first instance in over a decade of what Andrew Cottey calls “classical humanitarian intervention”—that is, humanitarian intervention that lacks the consent of the government of the target state, has a significant military and forcible element, and is undertaken by Western states. Not since the NATO intervention in 1999 to protect the Kosovar Albanians from ethnic cleansing has there been such an intervention. To be sure, since 2000 there have been some robust peace operations that fall in the gray area between classical humanitarian intervention and first-generation peacekeeping (such as MONUC, the UN Mission in the Democratic Republic of Congo). But, even if these operations were to some extent forcible, they had the consent of the government of the target state.

Even though it has been more than a year since I left the service of the United Nations, the one question people have not stopped asking me here in India is when our country, with 1.2 billion people and a booming economy, is going to become a permanent member of the Security Council. The short answer is “not this year, and probably not the next.” But there are so many misconceptions about this issue that a longer answer is clearly necessary.

Thinking about international affairs has oscillated between idealism and realism throughout the modern period. Moralists continue to search for a way to combine what is reasonable in each in an ethically defensible middle between those extremes. Such efforts often yield a soft version of political realism: an ethics of compromise between moral ideals and real-world interests. But this resolution fails to escape an awkward dichotomy between “morality” and “reality,” as if moral considerations were not real and interests never illusory. It also rests on a simplistic conception of politics. Politics is distinguished from other activities in being concerned with obligations prescribed and enforced within a legal order, and those who make political decisions cannot ignore these obligations. Political decision-making must therefore take account of law, which is distinct from both morality and interest. Law may have its ultimate justification in moral principle, but it provides reasons for acting that are distinct from moral reasons. This is true of law at any level, including international law. Law also has material as well as normative force as part of the world in which decisions are made. A more nuanced middle-ground ethics, then, would take account of law as making demands of its own. If we bring law into the picture, we discover limits to action that are grounded on neither morality nor interest.

As noted by other contributors to this roundtable, the response of the international community to civilian deaths in Libya—and the threat of further mass atrocities—is unusual in two key respects. First, Security Council Resolution 1973 authorized “all necessary measures” to protect civilians without the consent of the “host” state. The Council's intentions, and actions, could not be interpreted as anything other than coercive. Second, in contrast to other crises involving alleged crimes against humanity (most notably Darfur), diplomacy produced a decisive response in a relatively short period of time. Both of these features suggest that many analysts of intervention (including myself) need to revise their previously pessimistic assessments of what is possible in contemporary international politics.

Since 1945 responsibility for atrocity has been individualized, and international tribunals and courts have been given effective jurisdiction over it. This article argues that the move to individual responsibility leaves significant ‘excesses’ of responsibility for war crimes unaccounted for. When courts do attempt to recognize the collective nature of war crime perpetration, through the doctrines of ‘command responsibility’, ‘joint criminal enterprise’ and ‘state responsibility’, the application of these doctrines has, it is argued, limited or perverse effects. The article suggests that instead of expecting courts to allocate excesses of responsibility, other accountability mechanisms should be used alongside trials to allocate political (rather than legal) responsibility for atrocity. The mechanisms favored here are ‘Responsibility and Truth Commissions’, i.e. well-resourced non-judicial commissions which are mandated to hold to account individual and collective actors rather than simply to provide an account of past violence.

The Responsibility to Protect (RtoP) played an important role in shaping the world's response to actual and threatened atrocities in Libya. Not least, the adoption of Resolution 1973 by the UN Security Council on May 17, 2011, approving a no-fly zone over Libya and calling for “all necessary measures” to protect civilians, reflected a change in the Council's attitude toward the use of force for human protection purposes; and the role played by the UN's new Joint Office on the Prevention of Genocide and the Responsibility to Protect points toward the potential for this new capacity to identify threats of mass atrocities and to focus the UN's attention on preventing them. Given the reluctance of both the Security Council and the wider UN membership even to discuss RtoP in the years immediately following the 2005 World Summit—the High-level Plenary Meeting of the 60th Session of the General Assembly that gave birth to RtoP—these two facts suggest that significant progress has been made thanks to the astute stewardship of UN Secretary-General Ban Ki-moon, who is personally committed to the principle. Where it was once a term of art employed by a handful of like-minded countries, activists, and scholars, but regarded with suspicion by much of the rest of the world, RtoP has become a commonly accepted frame of reference for preventing and responding to mass atrocities.

One of the recurrent criticisms of the project of cosmopolitan democracy has been that it has not examined the political, economic and social agents that might have an interest in pursuing this programme. This criticism is addressed directly in this article. It shows that there are a variety of paths that, in their own right, could lead to more democratic global governance, and that there are a diversity of political, economic and social agents that have an interest in the pursuit of these. Cosmopolitan democracy is an open-ended project that aims to increase the accountability, transparency and legitimacy of global governance, and the battery of agents and initiatives outlined highlight the direction and politics required to make it possible.

In Joseph Heller's comic war novel, Catch-22, the catch-22 of the title refers to a supposed military regulation that allowed one to be relieved of military service if one was insane, but further provided that no one who realized he would be better off out of military service could possibly be insane. Humanity's so far leaderless approach to dealing with rapidly accelerating climate change embodies a similar, but profoundly tragic, catch-22 that has, among other twists and contradictions, transmuted justice into paralysis.

The “resource curse” can strike countries that derive a large portion of their national income from exporting high-value natural resources, such as oil, gas, metals, and gems. Resource-exporting countries are subject to four overlapping curses: they are more prone to authoritarianism, they tend to suffer more corruption, they are at a higher risk for civil wars, and they exhibit greater economic instability.

It is a scientific fact that a sudden magnetic field is demonstrably shown to coincide with a change in everyone's moral beliefs from time to time. People who have a strong conviction that abortion is morally prohibited before the magnetic field occurs have an equally strong conviction that abortion is morally permissible immediately after.

Wars and interventions bring to the fore certain ethical issues. For instance, NATO's intervention in Kosovo in 1999 raised questions about the moral import of UN Security Council authorization (given that the Council did not authorize the action), and the means employed by interveners (given NATO's use of cluster bombs and its targeting of dual-use facilities). In what follows, I consider the moral permissibility of the NATO-led intervention in Libya and suggest that this particular intervention highlights three issues for the ethics of humanitarian intervention in general. The first issue is whether standard accounts of the ethics of humanitarian intervention, which draw heavily on just war theory, can capture the prospect of mission creep. The second issue is whether epistemic difficulties in assessing the intervention's likely long-term success mean that we should reject consequentialist approaches to humanitarian intervention. The third issue concerns selectivity. I outline an often overlooked way that selectivity can be problematic for humanitarian intervention.