The modern soldier is faced with a complex moral and psychological landscape. As Nancy Sherman puts it in The Untold War: Inside the Hearts and Minds of our Soldiers, ‘soldiers go to war to fight external enemies… but most fight inner wars as well.’ The modern soldier is no longer simply a warrior: he is at once a peacekeeper, diplomat, leader, sibling and friend. In the face of such challenges, some responsible for the teaching of soldiers have endeavoured to incorporate (...) a character-based training programme, designed to develop virtues that will assist soldiers in fulfilling the multiple roles required of them. However, these training programmes are stymied by the dearth of virtue-based discussion within the most influential guide to the moral conduct of soldiers: just war theory . JWT remains a primarily deontic system in which rights, duties and law are generally perceived as the most important considerations. Aretaic ethics has a great deal to offer both JWT and military education progra.. (shrink)

This paper explores the topic of military ethics, what we mean by that term, what it covers, how it is understood, and how it is taught. It suggests that the unifying factor that makes this a coherent subject beyond individual national interpretations of it is the core idea of military professionalism. The paper draws out the distinction between training and education and draws on research conducted by a number of different people and agencies, including the International Committee of the Red (...) Cross, to establish what factors contribute to effective pedagogy and the inculcation of appropriate attitudes and behaviours. The paper concludes by looking at the way military ethics contributes to military outcomes from protecting civilians and the vulnerable to building resilience in our own military personnel to protect their mental health, through to the strategic costs of losing the moral high ground if behaviour is seen to fall short of that expected from military professionals. (shrink)

Ethics training has become a common phenomenon in the training of military professionals at all levels. However, the perceived outcomes of this training remain open. In this article, we analyze the experiences of course participants who were interviewed 6–12 months after they had participated in a train-the-trainer course in military ethics developed by the Faculty of Military Sciences of the Netherlands Defence Academy. Through qualitative inductive analysis, it is shown how participants evaluate the training, how they perceive the development of (...) their moral competence, and how they see the impact of the training on their own training practice. (shrink)

Journal of Military Ethics, Volume 11, Issue 4, Page 271-272, December 2012.

Tens of thousands of U.S. military personnel remain missing in action (MIA). U.S. law requires that our MIAs be accounted for and that the government maintain a comprehensive, coordinated, integrated and fully resourced program dedicated to accomplishing this enormous task. The aim of this paper is to show that there is also a moral requirement. There is a moral duty to repatriate U.S. military personnel, a duty that is grounded in our individual right to self-defense.

Although the notion of universal human rights allows for the idea that states (and supranational organizations such as the European Union) can, or even should, control and impose restrictions on migration, both notions clearly do not sit well together. The ensuing tension manifests itself in our ambivalent attitude towards migration, but also affects the border guards who have to implement national and supranational policies on migration. Little has been written on the ethics that has to guide these border guards in (...) their work. Juxtaposing the ethics of border guarding against the ethics of the somewhat related military profession, this article attempts to (a) describe border guarding as a comparatively rule-guided profession; (b) outline the aim and basis of the ethics education that prepares border guards for their work; and (c) propose a research agenda for the future that should further our understanding of (a) and (b), but also help us improve the moral education of border guards. (shrink)

In recent years, it has been argued more than once that situations determine our conduct to a much greater extent than our character does. This argument rests on the findings of social psychologists such as Stanley Milgram, who have popularized the idea that we can all be brought to harm innocent others. An increasing number of philosophers and ethicists make use of such findings, and some of them have argued that this so-called situationist challenge fatally undermines virtue ethics. As virtue (...) ethics is currently the most popular underpinning for ethics education in the military, it is important to know to what extent the claim situationists make is correct. Fortunately, a closer look indicates that an interactionist perspective, with our character and the situation interplaying, is more accurate than the situationist perspective. (shrink)

The morality of war has been debated from a variety of perspectives. However, it has rarely been intertwined with the topic of the existence of God. Sometimes anti-theists argue that the existence of a Western Judeo-Christian God who is omnipotent, omniscient and morally perfect is inconsistent with the existence of evils such as war. We will argue that there is no such logical inconsistency between the God of the African traditional religions and the evil of war. First, we contend that (...) such a logical inconsistency does not exist because God in African traditional religions is not seen as omnipotent, omniscient or morally perfect, and therefore, it would not be logically inconsistent for such a God to co-exist with the evil of war. This is mainly because African moral realism entails that war is a legitimate means for an imperfect being in an imperfect world to pursue morally permissible goals. Second, even if God is omniscient, omnipotent and morally perfect, when considered from the African religious viewpoint, a God of harmony, like the one in African traditional religions, can permit some evils for a greater good such as “harmony”. (shrink)

With the current pandemic, many scholars have contended that clinical criteria offer the best way to implement triage. Further, they dismiss the criteria of social value as a good one for triage. In this paper, I respond to refute this perspective. In particular, I present two sets of arguments. Firstly, I argue that the objections to the social value criteria they present apply to the clinical criteria they favor. Secondly, they exaggerate the negative aspects of the social value criteria, while (...) I suggest it is reasonable to use this. I end the article by recommending how operative public values can be a good way to make triaging decisions. (shrink)

A few years ago, this page of the Journal of Military Ethics offered Martin Cook’s and Henrik Syse’s penetrating essay about the nature of military ethics. That piece continues...

In this article, I examine the meaning of the use of force for military professionals by analyzing the US Navy’s Crossing the Line ceremony. Ambiguity surrounds the initiation ritual for crossing the equator onboard naval warships, especially as it comes to its form prior to the late 1990s. All the while, the US Navy has maintained that the ceremony is part of a long tradition for teaching the values of honor, commitment and courage. Inspired by Max van Manen’s approach to (...) phenomenological writing ([1984]. “Practicing Phenomenological Writing.” Phenomenology + Pedagogy 2 (1): 36–69; [2016]. Writing in the Dark: Phenomenological Studies in Interpretive Inquiry. London: Routledge), I explicate the idea that the ceremony, in its former form, did indeed teach the value of honor, but through inversion, acting out the worst possible behavior imaginable for military professionals in the form of a black mass, while the ceremony in its current form teaches the value of individual dignity as a professional obligation. The inquiry concludes with a reflective stance of honor and dignity as moral principles for enabling and constraining the use of force. Derived from the experience of a particular military practice, the stance also has general significance, helping navigate the line between thoughtlessness and thoughtful actions within a social framework, not unlike the just war tradition. (shrink)

In this article, I examine the meaning of the use of force for military professionals by analyzing the US Navy’s Crossing the Line ceremony. Ambiguity surrounds the initiation ritual for crossing the equator onboard naval warships, especially as it comes to its form prior to the late 1990s. All the while, the US Navy has maintained that the ceremony is part of a long tradition for teaching the values of honor, commitment and courage. Inspired by Max van Manen’s approach to (...) phenomenological writing ([1984]. “Practicing Phenomenological Writing.” Phenomenology + Pedagogy 2 (1): 36–69; [2016]. Writing in the Dark: Phenomenological Studies in Interpretive Inquiry. London: Routledge), I explicate the idea that the ceremony, in its former form, did indeed teach the value of honor, but through inversion, acting out the worst possible behavior imaginable for military professionals in the form of a black mass, while the ceremony in its current form teaches the value of individual dignity as a professional obligation. The inquiry concludes with a reflective stance of honor and dignity as moral principles for enabling and constraining the use of force. Derived from the experience of a particular military practice, the stance also has general significance, helping navigate the line between thoughtlessness and thoughtful actions within a social framework, not unlike the just war tradition. (shrink)

Abstract This paper addresses the teaching of mandatory ethics courses in a military context, with particular reference to the Service Academies of the United States Armed Forces. In seeking to optimize the core ethics course's potential to develop Midshipmen and Cadets' moral reasoning skills I suggest a model that employs case-based scenarios, woven together into a metanarrative, in place of the traditional historical case study and in a manner that gives students deliberate, guided practice in ethical decision-making. The described model (...) also commends a resource- and pedagogy-driven partnership between civilian philosophers/ethicists and senior military officers in teaching the course. Also proposed is the deliberate use of a simple but formal method of applying the central ethical theories usually taught in such courses, what I call ?ethical triangulation?. The employment of Computer Aided Argument Mapping is also recommended. (shrink)

Leadership and ethics are habitually treated as related to separate spheres. It would be better, perhaps, if leadership and ethics were treated as belonging to a single domain. Ethics is an aspect of leadership and not a separate approach that exists alongside other approaches to leadership such as the trait approach, the situational approach, etc. This holds especially true for the military, one of the few organizations that can legitimately use violence. Today, most militaries opt for a character-based approach for (...) the ethics education of their leaders and espouse leadership theories that want leaders to be strong and visionary. Both the role of character and leadership are increasingly questioned, however, on the basis that situational factors are more influential than leadership and character. A closer look suggests that an interactionist perspective, with leadership, character, and the situation interplaying, is more accurate. It is still good leadership that keeps soldiers from crossing the line between the lawful use of force and excessive violence. (shrink)

This article analyzes certain aspects of the structure of bioethics as a discipline. It begins by arguing that bioethics is an academic discipline of a pragmatic nature and then puts forward a classification of the main problems, issues, and concerns in bioethics, using this classification as a way to outline the limits and framework of the field. Pushing further, it contends that comprehensive treatment of any topic in bioethics requires that three normative dimensions be taken into account. It concludes that (...) the classification of the issues and analysis of each issue's normative dimensions can provide valuable contributions toward understanding the sui generis structure of bioethics as a pragmatic discipline. (shrink)