如何评价游击战？ 第1页

问题是，阿奎纳斯的《神学大全》啥时候说过游击战是不正义的啊？

我看到这个题目就有点纳闷，因为在阿奎纳斯生活的十三世纪中叶，还没有游击战这个概念，阿奎纳斯该如何指责它是不正义的？

不管阿奎纳斯说得对不对，我们来看看他到底说了些什么。反正他也不是利益相关方，我们不妨以他的标准来衡量一下后来的战争，无论是不是游击战：

The great Aristotelian philosopher Thomas Aquinas discusses in the 2nd part of Summa Theologica the 3 conditions for a just war:

在《神学大全》第二部，阿奎纳斯给出了“义战”的三个前提条件，我来简短地提要一下：

R. There are three requisites for a war to be just.

The first thing is the authority of the prince by whose command the war is to be waged. It does not belong to a private person to start a war, for he can prosecute his claim in the court of his superior. In like manner the mustering of the people, that has to be done in wars, does not belong to a private person. But since the care of the commonwealth is entrusted to princes, to them belongs the protection of the common weal of the city, kingdom, or province subject to them. And as they lawfully defend it with the material sword against inward disturbances by punishing male-factors, so it belongs to them also to protect the commonwealth from enemies without by the sword of war.

第一前提是战争必须由君主发动，发动战争的权威属于君主，不属于私人。

这很好理解，蝗军搞下克上，无论如何都无法正当化。反之，中国军民在合法政府的领导下抗日则是正义的行为。

The second requisite is a just cause, so that they who are assailed should deserve to be assailed for some fault that they have committed. Hence Augustine says: “Just wars are usually defined as those which avenge injuries, in cases where a nation or city has to be chastised for having either neglected to punish the wicked doings of its people, or neglected to restore what has been wrongfully taken away.”

第二个前提条件是一个正当的理由。这样被攻击的人，必然是出于他们所犯的过错而应受到攻击。（后面还引用圣奥古斯丁，定义了“过错”：这个国家拒不惩罚自己人民犯的罪，或拒不恢复他们所不正当掠夺走的）

这也很好理解。中国当时受到日本侵略，乃是怀璧其罪，而非对日本做了什么错事。像日本那样，炸掉一截自己的铁轨，搞丢一个自己的士兵，即使按照中世纪的标准，也算不上正当的理由，而我们中国军民，为了保家卫国，进行游击战，则是完全正当的理由。

像聂荣臻这样救下两个日本小女孩，就属于绝不assail不deserve to be assailed的人的义举，因为她们什么fault都没有commit。而鬼子搞三光，就属于没有just cause的恶行。

The third thing requisite is a right intention of promoting good or avoiding evil. For Augustine says: “Eagerness to hurt, bloodthirsty desire of revenge, an untamed and unforgiving temper, ferocity in renewing the struggle, dust of empire,—these and the like excesses are justly blamed in war.”

第三是扬善避恶的正确意图。根据圣奥古斯都：“渴望伤害之心、嗜血的复仇欲、不受约束与不原谅的性格、重新挑起斗争的暴行”这些才是战争中该被惩罚的过度行为。

也是蝗军士兵的的日常。反过来说，用游击战来抵抗这些渴望伤害、嗜血、狂暴与挑衅的蝗军没有任何不正义的地方。

综上所述，阿奎纳斯没有说你应该以何种战法打仗才算是正义的，甚至设伏和在圣日打仗都被阿奎纳论证为正当的。阿奎纳斯的义战三条件，覆盖了合法的战争的发起者、正当的理由，以及战士在战争中的意图。只要符合这三条件，战争就是正义的。