New scientific advances have created previously unheard of possibilities for enhancing combatants' performance. Future war fighters may be smarter, stronger, and braver than ever before. If these technologies are safe, is there any reason to reject their use? In this article, I argue that the use of enhancements is constrained by the importance of maintaining the moral responsibility of military personnel. This is crucial for two reasons: the military's ethical commitments require military personnel to be morally responsible agents, and moral (...) responsibility is necessary for integrity and the moral emotions of guilt and remorse, both of which are important for moral growth and psychological well-being. Enhancements that undermined combatants' moral responsibility would therefore undermine the military's moral standing and would harm combatants' well-being. A genuine commitment to maintaining the military's ethical standards and the well-being of combatants therefore requires a careful analysis of performance-enhancing technologies before they are implemented. (shrink)

A number of recent and influential accounts of military ethics have argued that there exists a distinctive “role morality” for members of the armed services—a “warrior code.” A “good warrior” is a person who cultivates and exercises the “martial” or “warrior” virtues. By transforming combat into a “desk job” that can be conducted from the safety of the home territory of advanced industrial powers without need for physical strength or martial valour, long-range robotic weapons, such as the “Predator” and “Reaper” (...) drones fielded by the United States, call the relevance of the “martial virtues” into question. This chapter investigates the implications of these developments for conceptions of military virtue and, consequently, for the future of war. (shrink)

As social creatures, human beings possess a number of identities. A young woman, for example, is a daughter and a member of a particular ethnic group. She is also likely to be a citizen, a friend,...

New scientific advances have created previously unheard of possibilities for enhancing combatants' performance. Future war fighters may be smarter, stronger, and braver than ever before. If these technologies are safe, is there any reason to reject their use? In this article, I argue that the use of enhancements is constrained by the importance of maintaining the moral responsibility of military personnel. This is crucial for two reasons: the military's ethical commitments require military personnel to be morally responsible agents, and moral (...) responsibility is necessary for integrity and the moral emotions of guilt and remorse, both of which are important for moral growth and psychological well-being. Enhancements that undermined combatants' moral responsibility would therefore undermine the military's moral standing and would harm combatants' well-being. A genuine commitment to maintaining the military's ethical standards and the well-being of combatants therefore requires a careful analysis of performance-enhancing technologies before they are implemented. (shrink)

Military ethics education programmes must prepare soldiers and other military personnel to carry out their duties responsibly, honourably and, above all, ethically. But the practical, moral, and ethical reasoning employed by soldiers in their professional activities—what I call ‘military ethical thinking’—is deeply challenging. The successful interpretation and application of principles and other demands of military ethical thinking presupposes more fundamental commitments that serve as its grounding. But whether soldiers address questions of grounding in their training and education tends to depend (...) upon their rank and role. The ethics education provided to senior officers, junior officers, NCOs, enlisted soldiers, new recruits, or conscripts varies greatly. Nonetheless, to facilitate coordination and cooperation across ranks and roles, there must be an overall unity and coherence to an ethics education programme. This paper asks which ethical approaches are best suited as grounds of military ethical thinking and education. According to a widely held view, the militaries of many democratic states are committed to ‘hybrid approaches’ to military ethical thinking and education. Here I argue that while hybrid decision-making procedures are valuable tools for soldiers facing ethically challenging situations, hybrid approaches cannot play the fundamental grounding role. Instead, I make a case for grounding military ethics education in a non-reductive virtue ethics which is based around the concept of ‘the good soldier’ and which is able to meet objections commonly put to virtue-based approaches. (shrink)