Tyrannicide
In Hercules Furens, the titular hero grapples with madness and the burdens of his immense strength, ultimately exploring themes of resistance against unjust authority.
Seneca uses his characters to illustrate the moral complexities and the potential justifications for tyrannicide, highlighting the internal and external conflicts that arise when confronting tyranny.
Plutarch praised these actions as noble sacrifices made for the greater good, underscoring the idea that tyrannicide, when motivated by a selfless commitment to civic virtue, can be a legitimate and necessary act to preserve collective freedom and justice.
Augustine argued that while resisting tyranny could be morally justified, it was essential to weigh such actions against the broader principles of Christian ethics and the potential for violence and disorder.
His writings reflect a nuanced view, acknowledging the tension between the necessity of opposing unjust rulers and the dangers of inciting greater harm through violent resistance.
[16] As R. A. Markus notes, Augustine’s approach to tyrannicide was heavily influenced by his overarching concern for maintaining social order and preventing anarchy, even while recognizing the moral repugnance of tyranny.
[17] In contrast, Gregory of Nazianzus[18] and John Chrysostom[19] framed the death of Emperor Julian the Apostate as a divine judgment rather than explicitly addressing the concept of tyrannicide.
He held that when the ruler of this body politic behaves tyrannically, failing to perform his characteristic responsibilities, the other limbs and organs are bound by their duty to the public welfare and God to correct and, ultimately, to slay the tyrant.
Ultimately, the Church anathematized Petit's views at the Council of Constance, condemning them as contrary to Christian teachings on legitimate authority and the sanctity of rulers.
[28] The Monarchomachs in particular developed a theory of tyrannicide, with Juan de Mariana describing their views in the 1598 work De rege et regis institutione,[29] in which he wrote, "[B]oth the philosophers and theologians agree, that the prince who seizes the state with force and arms, and with no legal right, no public, civic approval, may be killed by anyone and deprived of his life..."[8] The Jesuistic casuistry developed a similar theory, criticized by Blaise Pascal in the Provincial Letters.
[31] In his book Leviathan (1651), Thomas Hobbes identified the idea that tyrannicide is justified and praiseworthy as one of several harmful doctrines that must be suppressed for the good of civil society.
Locke's political theory profoundly influenced the development of modern democratic thought, emphasizing the protection of life, liberty, and property as fundamental rights.
Rousseau's work laid the philosophical foundation for the French Revolution and continues to be a critical text in discussions of political legitimacy and popular sovereignty.
[35][36] Abraham Lincoln believed that assassinating a leader is morally justified when a people has suffered under a tyrant for an extended period of time and has exhausted all legal and peaceful means of ouster.
Lincoln's views, shaped by the American Civil War, reflect the ethical debate on violent resistance against tyranny, emphasizing that removing a despot can be a moral imperative to restore democratic governance and human rights.
Rawls argues that when a government acts tyrannically, violating the principles of justice and fairness, citizens have the right to resist, which may include tyrannicide under extreme circumstances.
Walzer discusses tyrannicide within the broader context of just war theory, arguing that in some cases, killing a tyrant may be necessary to protect innocent lives and restore justice.
Her analysis highlights the intersection of tyrannicide with issues of global justice, sovereignty, and international law, providing a nuanced understanding of how the act of resisting tyranny through violence is viewed in modern legal and ethical frameworks.
[58] Many attempts on Commodus's life in the late 2nd century failed, including the one instigated by his own sister Lucilla, but he ultimately fell victim to his own excess by a successful murderous coup.
[61] Claus von Stauffenberg tried to kill Adolf Hitler on 20 July 1944, was sentenced to death by an impromptu court martial and executed a few hours after the attempted murder.
During World War II and the insurgency of the Italian resistance movement, Walter Audisio claimed to have led his team of partisans in the abduction and execution by firing squad of Benito Mussolini in 1945.
Fantasy works like The Chronicles of Narnia, The Brothers Lionheart, A Song of Ice and Fire and science-fiction series like Star Wars and Doctor Who all deal with the killing of tyrants.
