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)

Such a bewildering and contradictory welter of behaviors and traits are connoted by “honor” and its best equivalents in other languages that analyses of the concept have daunted philosophers, anthropologists, sociologists, political scientists, historians, and literary scholars for millennia. Is it an external good given — and revoked just as easily — by others? Or does “honor” name an inner good that’s absolutely in our control: our integrity, our very commitment to right conduct? Is honor a central moral virtue — (...) as when we might say that “all was lost, save our honor”? Or is it a good quality that’s not-quite “moral,” or indeed even an antiquated virtue hostile to true morality? Is the honorable man a heroic figure who protects the weak, or one who can be expected to bully the weak, as in the case of “honor killings”? Is honor aristocratic and inegalitarian, and thus a virtue that enables and ennobles what’s essentially oppression? Or is honor a signal virtue of fair-dealing, fair-fighting, and fair competition, as evidenced in sportsmanship? (shrink)

Several scholars (Bartoloni 2019, Bukdahl 2017, Vogt 2019) focused on Mario Perniola's perspective on art, post-human sexuality and political theory. Yet little has been written on the philosophical and literary sources - specifically Stoicism, the Baroque and the Avant-Gardes - which influenced his standpoint. The objective of this paper is to develop Perniola's conception of a strategically oriented beauty, which implies a connection between the aesthetic element and the political-effectual one.

Academics working on military ethics and serving military personnel rarely have opportunities to talk to each other in ways that can inform and illuminate their respective experiences and approaches to the ethics of war. The workshop from which this paper evolved was a rare opportunity to remedy this problem. Our conversations about First Lieutenant (1LT) Portis’s experiences in combat provided a unique chance to explore questions about the relationship between oversight, accountability, and the idea of moral risk in military operations. (...) In this paper, we outline a particular experience of 1LT Portis’s that formed the basis of our discussions, before elucidating the ethical issues this experience raised. In particular, we see 1LT Portis’s experience as, first, illustrative of the problem of moral risk – when military personnel are placed in situations of moral temptation. The problem of moral risk, we propose, is best understood through the framework of the military’s duty of care. Second, we see his experience as highlighting tensions within the dominant moralized warrior model of the military profession. What we call a toxic warrior identity — a distorted form of the moralized warrior identity — can negatively affect the attitudes of military personnel toward rules, policies, procedures, and accountability mechanisms, particularly in relation to non-combat related roles and duties and when leaders must choose between competing bureaucratic demands. We see 1LT Portis’s experience as illustrative of these tensions, yet his experiences also highlight important concerns about the impact of increasing bureaucratic demands on military functioning. In the conclusion, we address the need to balance concerns about toxic warrior identity with legitimate criticisms of overly demanding bureaucracy and suggest avenues for further research on this issue. (shrink)

Confucianism demands that individuals comport themselves according to the strictures of ritual propriety—specific forms of speech, clothing, and demeanor attached to a vast array of life circumstances. This requires self-regulation, a cognitive resource of limited supply. When this resource is depleted, a person can experience undesirable consequences such as social isolation and alienation. However, one’s cultural background may be an important mediator of such costs; East Asians, in particular, seem to have comparatively greater self-regulatory strength. I offer some considerations as (...) to why this may be so, and what insights it may afford to theories of virtue generally. (shrink)

Although most styles of military ethics are hybrids that draw on multiple ethical theories, they are usually based primarily on the model of Aristotelian virtue ethics. Virtue ethics is well-suited for regulating the conduct of soldiers who have to make quick decisions on the battlefield, but its applicability to military personnel is threatened by the growing use of unmanned weapon systems. These weapons disrupt virtue ethics’ institutional and cultural basis by changing what it means to display virtue and transforming the (...) roles soldiers perform and the nature of the military profession itself. I argue that in light of these challenges to virtue ethics, at least as it is traditionally understood within the armed forces, soldiers operating unmanned weapons require a more heavily rule-based approach to military ethics. (shrink)

In this paper I aim to undermine Stoic and Neo-Stoic readings of Benedict de Spinoza by examining the latter’s strong agreements with Epicurus (a notable opponent of the Stoics) on the nature and ethical role of pleasure in living a happy life. Ultimately, I show that Spinoza and Epicurus are committed to three central claims which the Stoics reject: (1) pleasure holds a necessary connection to healthy natural being, (2) pleasure manifests healthy being through positive changes in state and states (...) of healthy being per se, and (3) pleasure is by nature good. The Stoics reject these three claims due to their views on pleasant sensations as preferred moral indifferents and passionate pleasures as diseases of the soul, views which Spinoza (due to the abovementioned commitments) is strongly opposed to, thereby placing him (at least on the subject of pleasure) outside the realm of merely following or improving on Stoic doctrines. From this comparative analysis we also gain deeper insight into both Spinoza’s engagement with ancient Greek philosophy and the value of Epicureanism and Spinozism in helping us achieve and maintain happiness in the present day, particularly with respect to the benefits and harms of bodily and mental pleasures. (shrink)

In December 2019, President Trump pardoned Eddie Gallagher, a Navy Seal convicted of war crimes committed while serving in Iraq in 2017. Did Gallagher commit these crimes because he is a bad person, or were his actions the result of situational factors, such as stress and fatigue? These different explanations of Gallagher’s crimes reflect two ways of thinking about the causes of war crimes and how to prevent them: character-based views and situationist accounts. Character-based views attribute war crimes to failures (...) of individual military personnel to live up to military virtues, whereas situationist accounts focus on external factors (such as battlefield stress) as the primary cause of war crimes. While both situationist and character accounts highlight important aspects of the causes of war crimes, in this article I argue that they do not account for the fact that war crimes can (and have) come to be seen as compatible with military virtues. By not acknowledging this fact, these accounts of war crimes fail to address the fact that some of the most egregious war crimes occurred not because military personnel failed to embody the military virtues of their institution, but because they embodied them all too well. (shrink)

An alternative to objectifying approaches to understanding Post-traumatic Stress Disorder grounded in hermeneutic phenomenology is presented. Nurses who provided care for soldiers injured in the Iraq and Afghanistan wars, and sixty-seven wounded male servicemen in the rehabilitation phase of their recovery were interviewed. PTSD is the one major psychiatric diagnosis where social causation is established, yet PTSD is predominantly viewed in terms of the usual neuro-physiological causal models with traumatic social events viewed as pathogens with dose related effects. Biologic models (...) of causation are applied reductively to both predisposing personal vulnerabilities and strengths that prevent PTSD, such as resiliency. However, framing PTSD as an objective disease state separates it from narrative historical details of the trauma. Personal stories and cultural meanings of the traumatic events are seen as epiphenomenal, unrelated to the understanding of, and ultimately, the therapeutic treatment of PTSD. Most wounded service members described classic symptoms of PTSD: flashbacks, insomnia, anxiety etc. All experienced disturbance in their sense of time and place. Rather than see the occurrence of these symptoms as decontextualized mechanistic reverberations of war, we consider how these symptoms meaningfully reflect actual war experiences and sense of displacement experienced by service members. (shrink)

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 recent empirical study has argued that experts in the ethics or the law of war cannot reach reasonable convergence on dilemmas regarding the number of civilian casualties who may be killed as a side effect of attacks on legitimate military targets. This article explores the philosophical implications of that study. We argue that the wide disagreement between experts on what in bello proportionality means in practice casts serious doubt on their ability to provide practical real-life guidance. We then suggest (...) viewing in bello proportionality through the prism of virtue ethics. (shrink)

In part one of this paper I discuss how issues of combatant misconduct and illegality have led military academies to become more focused on professionalism rather than on the tensions between military ethics and military training. In order to interrogate the relationships between training and ethics, between becoming a military professional and being a military professional, between military professionals and society, I turn to the work of Martin Cook, Anthony Hartle, and J. Glenn Gray. In part two I focus on (...) Cook’s analysis of the conflict between the self-understanding and the expected behavior of military professionals. In part three I focus on Hartle’s analysis of how the experience of alienation by military professionals can help to create the culture of military professionals. In part four I introduce a new theory of professionalism based on the existential and phenomenological philosophy of J. Glenn Gray, which can help us to better understand the philosophical and psychological stakes of what it means to become a military professional. I conclude in part five by suggesting that the most pressing issue in the military is not a lack of professionalism, but a lack of trust. (shrink)