Umberto Eco, Cinci scrieri morale Humanitas, Bucuresti, 2005.

Interdisciplinary communication on war is impeded by doctrinal gaps concerning its morality, immorality, and amorality. Much is written on ad bellum ethical standards for military force by states, mainly in the fields of international politics and religious studies. However, a necessary first step in comparing these different approaches to war ethics with each other is to develop a system for classifying them. The classification system offered in this paper places war ethics on a grid with two scales. One axis of (...) the grid ranges from permissiveness to restrictiveness. The other axis ranges from regard for self to regard for others. Twelve forms of war ethics are assigned points within the grid, including pacifism, just war, holy war, UN Charter obligations, several variants of realism, cost–benefit analysis, isolationism, and various ideological war ethics such as communist and fascist approaches. In doing so, this paper lays the groundwork for “quantifying” war ethics, to enable measurements of their effects against other state-level characteristics and outcomes of interaction. (shrink)

Alongside recent world-historical dates such as 11 September 2001, we would place 15 February 2003. On that day, around 10 million people—some estimates are much higher—demonstrated on the streets of the world's cities in opposition to the US war on Iraq, then being merely threatened. Sartre's study of the elements of history in Critique of Dialectical Reason and its unpublished ethical sequel, Morality and History, illuminate, and are illuminated by, the movements that contest today's global system. From the Critique, we'll (...) engage his notions of negative universality as threat of death and the "fusing" of "series" into "groups" as response. From Morality and History, we'll take "integral humanity" as a goal and standard; it seems to us built into the global act of February 15 and into the wider movement of which that day was a moment. After comparing a Sartrean take on February 15 with the famous Habermas-Derrida appeal inspired by that day, we'll close with some reciprocal illuminations between Sartre's theories and Zapatista practice. (shrink)

Commonsense moral thought holds that what makes terrorism particularly abhorrent is the fact that it tends to be directed toward innocent victims. Yet contemporary philosophers tend to doubt that the concept of innocence plays any significant role here, and to deny that prohibitions against targeting noncombatants can be justified through appeal to their moral innocence. I argue, however, that the arguments used to support these doubts are ultimately unsuccessful. Indeed, the philosophical positions in question tend to misunderstand the justification of (...) both the prohibition against targeting noncombatants, and that of the permission to attack combatants, for which the paper offers a new account. Such misunderstandings make it all too easy to justify both terrorist actions and morally objectionable actions on the part of nations at war. Taking proper account of the role of innocence in the context of armed conflict will alter our ordinary ways of thinking about the ethics of war, with respect to both jus in bello and jus ad bellum. (shrink)

While there is a budding literature on media ethics in the light of characteristic sub-Saharan moral values, there is virtually nothing on wartime reporting more specifically. Furthermore, the literature insofar as it has a bearing on wartime reporting suggests that embedded journalism and patriotic journalism are ethically justified during war. In this essay, I sketch a prima facie attractive African moral theory, grounded on a certain interpretation of the value of communal relationship, and bring out what it entails for the (...) ways journalists should report on war. My aims are the normative ones of showing how this Afro-communal ethic can provide a unitary foundation for a wide array of plausible conclusions about reporting on war, and, in particular, can avoid objectionable implications such as support for embedded and patriotic journalism. (shrink)

This book offers a critical analysis, both theoretical and practical, of ethics education in the military. In the twenty-first century, it has become increasingly important to ensure that the armed forces of Western and other democracies fight justly and behave ethically. The 'good soldier' has to be not only professionally skilled but morally intelligent. At a time of relentless media scrutiny, the publicising of incidents of morally and legally unacceptable behaviour, such as the gross mistreatment of prisoners and the torture (...) of suspected terrorists, can do much to undermine the credibility of those who claim to hold the moral high ground in any particular conflict. Written by an international team of academic theorists and military practitioners, this volume provides inter-disciplinary insights into the present state, and the future, of ethics education in the militaries of Western democracies. The contributors critically address the central question of whether such education is sufficient to prepare members of the armed forces to face the peculiar challenges of conflict environments that are now primarily 'wars among the people', in which the opposing combatants may have little or no regard for human life and fail to discriminate between soldiers and civilians when choosing their targets. Drawing lessons from recent examples of unethical conduct, this original book offers insightful and constructive advice, both theoretical and practical, as to how situations can be improved and on the means that could and should be employed towards this end. This book will be of much interest to students of military studies, ethics and international relations."--Provided by publisher. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Moral Traditions: An Introduction to World Religious Ethics, and: Understanding Religious Ethics, and: Moral Struggle and Religious Ethics: On the Person as Classic in Comparative Theological ContextsBrian D. BerryMoral Traditions: An Introduction to World Religious Ethics Mari Rapela Heidt Winona, Minn.: Anselm Academic, 2010. 138 pp. $22.95.Understanding Religious Ethics Charles Mathewes Malden, Mass.: Wiley-Blackwell, 2010. 277 pp. $41.95.Moral Struggle and Religious Ethics: On the Person as Classic in (...) Comparative Theological Contexts David A. Clairmont Malden, Mass.: Wiley-Blackwell, 2011. 245 pp. $99.95These three texts each make significant contributions to comparative religious ethics, a relatively recent discipline that reflects the rise of religious pluralism and globalization. Taken together, these books raise questions about what comparative religious ethics is, how it should be done, and why it should be done. What makes comparative religious ethics “comparative” and to what extent can comparative religious ethics be made genuinely “theological”?Mari Rapela Heidt, who holds a PhD in theological ethics from Marquette University and currently lectures in the religious studies department at the University of Dayton, has written a well-organized and highly accessible introduction to the ethics of the world religions for beginning undergraduate students. Each of the main chapters in her book surveys a major world religion (Hinduism, Buddhism, Judaism, Christianity, Islam, and the Chinese moral tradition) through four lenses: a brief review of the tradition; the moral world of the religion; values, principles, or virtues in the tradition; and the religious tradition on a particular moral issue (e.g., Hinduism on abortion, Buddhism on wealth and poverty, Judaism on the environment, Christianity on war and peace, Islam on men and women, and China’s one-child [End Page 202] policy). The book also includes opening chapters that introduce students to the study of ethics and religious ethics; a final chapter on additional religious moral traditions (Sikhism, Jainism, Bahá’í, and Shinto); sidebars highlighting major religious figures, texts, or events (e.g., Gandhi, Thich Nhat Hanh, Elie Wiesel, the Charter of Medina, and the Cultural Revolution); and discussion questions, bibliography (including visual media), footnotes, a glossary, and an index.Although this book briefly discusses the discipline of comparative religious ethics and some of its descriptive and conceptual methods in its opening chapters, its broad scope and concise treatment mean that the actual task of comparing the similarities and differences in the ethics of the world religions is kept to a minimum. The few detailed comparisons that are made focus largely on Hindu, Buddhist, and Christian understandings of the concepts of reincarnation (29, 34, 64), dharma (18–19, 23–24, 34–35, 64), karma (18–19, 21–23, 35–36, 64), and ahimsa (25–27, 38, 70–71). While the main chapters are organized in a way that facilitates comparison, and discussion questions are included that invite students to observe similarities and differences, the book would be strengthened by giving greater attention to comparison throughout and adding a concluding chapter that summarizes its comparative content. It ends somewhat abruptly with a discussion of the Shinto moral tradition.Charles Mathewes, associate professor of religious studies at the University of Virginia, has written a book that, while limited to Judaism, Christianity, and Islam, achieves much greater comparative sophistication. The text is based on a course he has taught for more than ten years called “Religious Ethics and Moral Problems,” and it bears the marks of a seasoned teacher whose primary audience is advanced undergraduate students, both religious and secular. Mathewes writes from a Protestant Christian perspective “having a strong apocalyptic dimension which is focused on the next life,” acknowledging that Roman Catholics and Eastern Orthodox may find his views “odd or confused” (53). Part 1 discusses the relationship between God and morality and provides an overview of the ethics of each of the three Abrahamic religions. Parts 2 and 3 then examine not only the moral positions but “the arguments animating the traditions” (3) on a wide range of personal and social matters (e.g., friendship, sexuality, marriage and family, lying, forgiveness, capital punishment, war, and the environment). Part 4 turns to the even more ordinary topics of labor, leisure, and life and the more... (shrink)

"Spanning many historical and literary contexts, Moral Imagination brings together a dozen recent essays by one of America's premier cultural critics. David Bromwich explores the importance of imagination and sympathy to suggest how these faculties may illuminate the motives of human action and the reality of justice. These wide-ranging essays address thinkers and topics from Gandhi and Martin Luther King on nonviolent resistance, to the dangers of identity politics, to the psychology of the heroes of classic American literature. Bromwich demonstrates (...) that moral imagination allows us to judge the right and wrong of actions apart from any benefit to ourselves, and he argues that this ability is an innate individual strength, rather than a socially conditioned habit. Political topics addressed here include Edmund Burke and Richard Price's efforts to define patriotism in the first year of the French Revolution, Abraham Lincoln's principled work of persuasion against slavery in the 1850s, the erosion of privacy in America under the influence of social media, and the use of euphemism to shade and anesthetize reactions to the global war on terror. Throughout, Bromwich considers the relationship between language and power, and the insights language may offer into the corruptions of power.Moral Imagination captures the singular voice of one of the most forceful thinkers working in America today"--. (shrink)

Considering a number of recent works on the ideology and culture of Fascism, the article explores how the concept of utopia, as formulated by different thinkers, can prove useful in attempting to unlock some of the mechanisms through which Fascism sought to manipulate the imagination and the aspirations of Italians. It focuses on the written accounts of writers and journalists who reported on the supposed achievements of the regime both in Italy and in the newly established colonies. It examines the (...) cult of Rome, which was increasingly to become the symbolic language of Fascism, and explores how, in the writings of one journalist after another, the regime was represented as having recovered the powerful utopia of the ancient past. The article then looks at the kind of rhetoric that surrounded some of the most important building projects that took place in Italy in the 1930s. It suggests that the creation of a blueprint for an ideal society was central to this rhetoric and that the notion of the arrival in an earthly paradise was to form the master narrative for most representations of Mussolini's newly acquired African territories. The article then looks at some of the competing versions of utopia that were presented, albeit subliminally, in the official media of the time. It examines some of the dystopian images of the United States that were manufactured on the eve of the Second World War. It concludes by pointing to the violence and intolerance imbedded within the utopian project of Italian Fascism. (shrink)

Moral sensitivity affects whether and how we see others, note moral concerns, respond with delicacy, and navigate complex social interactions. Scholars from a variety of fields explore the concept of moral sensitivity and how it develops, beginning with a natural moral capacity for sensitivity towards others that is shaped in a variety of ways through relationships, forms of teaching, and social institutions. Each of these influences alters the capacity as well as one’s responses in complex ways. The concept of moral (...) sensitivity deepens as progressive chapters demonstrate its increasing complexity through development within individuals, over time, as they mature, and as their relationships and social contexts expand. The chapters integrate research from philosophy, psychology, neuroscience, literature, education, and media and technology studies, with key chapters by Darcia Narváez, Nancy E. Snow, Michael S. Pritchard, and Stephen J. Thoma and a Foreword by Owen Flanagan. It is the only comprehensive presentation of interdisciplinary work on moral sensitivity that integrates a theoretical, methodological, and pedagogical analysis. This highly interdisciplinary approach provides a new way of thinking about the relationship of individuals to society and moral sensitivity as a social phenomenon, extending current research in ethics, moral psychology, and psychology toward situated, embodied, and contextual analyses. (shrink)

_A renowned philosopher challenges long-held views on just wars, ethical conduct during war, why wars occur, how they alter people and societies, and more_ For residents of the twenty-first century, a vision of a future without warfare is almost inconceivable. Though wars are terrible and destructive, they also seem unavoidable. In this original and deeply considered book, A. C. Grayling examines, tests, and challenges the concept of war. He proposes that a deeper, more accurate understanding of war may enable us (...) to reduce its frequency, mitigate its horrors, and lessen the burden of its consequences. Grayling explores the long, tragic history of war and how warfare has changed in response to technological advances. He probes much-debated theories concerning the causes of war and considers positive changes that may result from war. How might these results be achieved without violence? In a profoundly wise conclusion, the author envisions “just war theory” in new moral terms, taking into account the lessons of World War II and the Holocaust and laying down ethical principles for going to war and for conduct during war. (shrink)

_A renowned philosopher challenges long-held views on just wars, ethical conduct during war, why wars occur, how they alter people and societies, and more_ For residents of the twenty-first century, a vision of a future without warfare is almost inconceivable. Though wars are terrible and destructive, they also seem unavoidable. In this original and deeply considered book, A. C. Grayling examines, tests, and challenges the concept of war. He proposes that a deeper, more accurate understanding of war may enable us (...) to reduce its frequency, mitigate its horrors, and lessen the burden of its consequences. Grayling explores the long, tragic history of war and how warfare has changed in response to technological advances. He probes much-debated theories concerning the causes of war and considers positive changes that may result from war. How might these results be achieved without violence? In a profoundly wise conclusion, the author envisions “just war theory” in new moral terms, taking into account the lessons of World War II and the Holocaust and laying down ethical principles for going to war and for conduct during war. (shrink)

Using Natural Language Processing tools, the current study explores the evolution of objectivity practice in terms of attitude injection. Adopting the indicator of moral loading under the Moral Foundation Theory framework, it examined the moral judgments embedded in 20,679 culture war news articles published in five major U.S. newspapers from 1980 to 2021. Our findings revealed a distinct mixed journalistic liberal pattern and an apparent paradox in objectivity practice: the less moral judgments, the more liberal tendencies, which could be caused (...) by journalists’ watchdog role and the increase of liberal components in U.S. democracy. We then argue that the performance of traditional objectivity has remained robust, especially when accounting for the degree to which moral judgments can be attributed to source quotations. The study contributes to the literature by bridging moral psychology and the enactment of journalistic norms, applying MFT to evaluate degrees of objectivity in news. (shrink)

In the article, I examine the relevance of Just War Doctrine to contemporary conflicts. Just War Doctrine, which grew out of Western Christian thinking, presupposes that evil might be confronted with force, if there is no alternative way to restore a just order. But modern trends call into question the certainty and universality of this doctrine. On the one hand, ideas of moral relativism and comparative justice have become more widespread, potentially undermining the use of the notions “just” and “justified” (...) in relation to military conflicts. On the other hand, the nature of war is changing, as warfare is no longer only kinetic in character. I offer examples of how the evolving character of warfare challenges the traditional understanding of Just War Doctrine. For example, there is the growing threat of cyber warfare, but the ethical criteria for its use are not defined. In relation to Just War Doctrine, questions of whether and when pre-emptive cyber attack is permissible arise, what should constitute legitimate targets of cyber warfare and to what degree collateral damage could be acceptable. Another challenge to the traditional understanding of Just of War Doctrine was the putative doctrine of humanitarian intervention.Prima facie,humanitarian interventions do not comply withius ad bellumcriteria of Just War Doctrine, because of the absence of a direct military threat to the intervening state. The justification of humanitarian intervention is based on the assertion of an intolerable violation of accepted values. The weakness of such approach, as discussed in the article, is that it implicitly assumes that one protagonist’s values are superior to others. A further example of emerging challenges to Just War Doctrine is the phenomenon of hybrid war, a term used to describe a type of conflict that is multi-faceted and in which kinetic warfare is not dominant. The orchestration of several strands of conflict, each designed to be below the threshold to provoke a military response, exploits the absence of legal and ethical norms regulating such activity. I conclude the article by suggesting that, firstly, for Just War Doctrine to remain relevant, it should be expanded to include harms caused by non-kinetic actions, and, secondly, the distinctions between the states of war and peace should be redefined to reflect the changing character of war more accurately. (shrink)

While ethicists reflect on specific political and biomedical problems such as euthanasia, the international political context is becoming grim. A number of the articles in this issue, such as the one by Vasti Roodt, make implicit reference to this. It is quite naïve to think that ethicists can exert any influence on the prevailing interpretations of political conflicts, but at the same time it would be inappropriate to take that fact as a reason for no longer being concerned. No one (...) should be indifferent to the international context.There can be no doubt that modern industrial societies provide exceptional opportunities. Modernization creates an ideal environment for economic development whereby painful shortcomings can be eliminated and various public services, such as safe water, education and health care, can be financed. Ideally, modernization leads to greater freedom of expression, more democracy and more institutional transparency.Unfortunately, however, this link is not always in evidence, for a fundamental precondition must be fulfilled: the members of a society must be concerned about the general welfare of their state and that of the international community. A state in which the dominant mentality is “everyone for himself” will not evolve into a society where all citizens feel accepted and integrated. Both in rich western countries and in the wider international community, fault lines have emerged between groups that support liberal modernization and groups that are frustrated by it and wonder whether a strong leader, a simplified religious fundamentalism or a collectively imposed morality might offer better prospects. How has this come about?Dissatisfaction with modernization is often put down to material lack: on this view, people in difficult economic circumstances are more likely to endorse extreme political parties or protest movements. This interpretation rests on the assumption that when basic human needs cannot be met, people become frustrated; conversely, material well-being will give rise to optimism and solidarity. There are many obvious analogies to represent this: dangerous animals are docile and approachable after having eaten, and young children cease crying when they are cared for and nourished. Although these and similar analogies lend support to the assumption, they only apply to beings for whom social integration is not relevant. They do not correspond to the observed facts: the frustrations I spoke of above occur among people who lack nothing in a material sense. As an independent factor, a person’s socio-economic position has no influence on extreme voting behaviour. Let us see whether a different paradigm might be of more help.One could make the assumption that everyone lives with the idea that they lead a more or less enviable life, or at least that they are moving steadily towards such a life. This seems fundamental since everyone appears to share this idea, except for two sorts of people: in the first place, those suffering from depression. The problem they have is precisely that they do not feel their life is an enviable one; they consider themselves to be unattractive or arrogant failures, not at all amiable. I usually add that the second sort of people are philosophers, since they sometimes think that their life is a flash in eternity or an absurd mutation in an amorphous physical process. But this is misleading since even the most pessimistic philosophers would find it enviable that they are allowed to think, speak and write such things.This view differs from the model of needs satisfaction on one essential point: it requires a public if frustration is to be avoided. The current paradigm of homo economicus claims that only isolated consumers and products exist. This overlooks the fact that consumption is communication. Except in cases of extremely rudimentary urges or discomforts, it is not the fulfilment of a preference that brings us satisfaction; it is the feeling of appreciation that we experience with a purchase or a successful achievement. Appreciation is what stabilizes our desire: it gives us the feeling that we have what is essential, it liberates us from the compulsive idea that we must always aim for what is higher, more important, more intense or more outrageous. When appreciation is lacking, then people begin to suffer from what Durkheim called le mal de l'infini, the feeling that we need to have and to do more and more, the feeling that we must always climb higher.Modernization is often accompanied by the disappearance of traditional patterns of expectation. Individuals acquire more freedom to carry out their plans. But this does not alter the fact that they still depend on the people that surround them for their feelings of self-esteem. In today's meritocracy, it is primarily people who have been well educated and who have a bright future who appear to lead an enviable life. Many traditional positions and functions have lost their status and become less attractive. For this reason, modernization is experienced by many groups as humiliating and destructive. Those who are unable to succeed according to the official standards of appreciation often feel deceived and tend to move in the direction of enclaves, opting for a sort of subculture with clearly defined boundaries between 'us' and 'them', an idealization of the in group and demonization of the out group. The result of this is all too familiar.It seems obvious to use religious signifiers to draw the enclavistic boundaries between us and those in Islamic countries, which is not to say that the boundary is drawn for religious reasons. Religious psychologists came to the discovery that religion is only accompanied by intolerance when its intrinsic message remains subordinated to the external reasons for adopting a religious attitude, and when people interpret the religious message literally instead of symbolically. This agrees with the observation that, within Islam, there exists an opposition between the fundamental dimension of Islam — which urges us to give up complacency and leave ourselves behind — and the fundamentalistic extremism of political Islam.The consequences of political Islam's enclavistic ideology are terrible and the damage is causes can be compared with the fascist and communist totalitarian regimes in Europe and Russia. In such enclaves, any non-conformist behaviour is mercilessly punished and any critical reflection can be life-threatening. Human rights are trampled on and women are often humiliated and repressed. Strangely enough, the United States remained blind to these offences as long as it was not threatened by them.The construction of peace in a globalized world is impossible as long as the international political agenda remains dominated by the public opinion of groups moving in the direction of an enclave mentality. A politics driven by collective hate, such as the conflict between Israel and the Palestinians, only leads to ever more misery. It is irresponsible for a head of state in a crisis situation to be led by the irrational whims of local public opinion, ignoring international commitments.Military action to curb terrorist violence is one option that might prevent even more damaging forms of extremism from developing. But much more is needed to ensure stability, peace and international security. More should be done to offset the culture shock caused in many countries by the collapse of old social structures. The decline of traditional cultures is not only a problem in non-western countries: the rise of right-wing extremism in Europe and extremist groups in the United States are symptoms of the same ill. (shrink)

In response to criticism following news of the mistreatment of Iraqis at the US prison in Abu Ghraib, some media personalities and politicians suggested that the treatment of these prisoners ‘‘would have been even worse’’ had former Iraqi President Saddam Hussein still been in power. It was hypothesized that the contemplation of this argument has undesirable consequences because counterfactual thinking can elicit both contrastive and assimilative effects. In the reported study, participants considered how the prisoners at Abu Ghraib would have (...) been worse off under Saddam. The results revealed that generating downward counterfactuals made participants feel better about Abu Ghraib (thereby evidencing contrast), and also lowered ethical standards regarding how the US should treat prisoners of war in the future (thereby evidencing assimilation). (shrink)

Journalistic Ethics: Moral Responsibility in the Media examines the moral rights and responsibilities of journalists to provide what Dale Jacquette calls "truth telling in the public interest." With 31 case studies from contemporary journalistic practice, the book demonstrates the immediate practical implications of ethics for working journalists as well as for those who read or watch the news. This case-study approach is paired with a theoretical grounding, and issues include freedom of the press, censorship and withholding sensitive information for the (...) greater public good, protection of confidential sources, journalistic respect for privacy, objectivity, perspective and bias, and editorial license and its obligations. This is a book for anyone who now works in journalism, or is considering a career as a journalist. It is also important groundwork for everyone who follows the day's events in newspapers, radio, television, or on the internet. (shrink)

New media and technologies such as social media and online platforms are disrupting the way businesses are run and how society functions. This article advises that scholars consider the morality of new media as an area of investigation. While prior literature has given much attention to how social media provides benefits, how it affects society generally, and how it can be used efficiently, research on the ethical aspects of new media has received relatively less attention. In an age where matters (...) such as violence, hate crimes, fake news, etc. are increasingly pervasive, we need to address the role of online technology in aiding or limiting such negative acts. In this regard, this article uses the canvas of a terror attack that was facilitated by online technology to bring to light pressing social and ethical issues in the use of new media. I draw upon 264 news articles focusing on the 2019 Christchurch terrorist attacks to piece together how the attack was orchestrated and focus on technology-enabled facets of the event. I stir discussion on the ethical aspects of technology with regard to online discrimination and highlight business and other stakeholder responsibilities and challenges as technology continues to evolve and pervade our social lives. (shrink)

(1997). Considering moral sensitivity in media ethics courses and research: An essay review by Robert F. Potter. Journal of Mass Media Ethics: Vol. 12, No. 1, pp. 51-57. doi: 10.1207/s15327728jmme1201_4.

Scholarship on moral judgment continues to illuminate how we internalize value systems, how we form moral identities, and how both motivate and shape our decisions. Having developed within the fiel...

Is this the right book for me? An accessible introduction to ethics Whether you're a student studying philosophy at any level, or simply want to gain a deeper understanding of this fascinating subject, Understand Ethics is an accessible introduction to all the key theories and thinkers. Fully updated, this latest edition includes contemporary examples and discussion of current debates including terrorism, genetics and the media, helping you to grasp how ethics applies to life today. Understand Ethics includes: Chapter 1: Introduction: (...) the art of living What makes something moral? What is the point of ethics? What price integrity? Rights and responsibilities The art of living Chapter 2: Free to choose? What kind of freedom? Determinism Reductionism Freedom and the State How much freedom does morality need? Chapter 3: What do we mean? Three kinds of language Defining key terms Some theories 'Is' and 'ought' Chapter 4: Is it natural? Does it have a 'final cause'? Some features of 'natural law' How do you decide what is 'natural'? Applying 'natural law' Are we naturally good or bad? Evolution, change and the natural law Chapter 5: Looking for results Egoistic hedonism Utilitarianism Forms of utilitarianism General criticisms of utilitarianism Chapter 6: The experience of moral choice Conscience The categorical imperative The creative response Determined and yet free?.. Chapter 7: Personal development and virtue Altruism? Nietzsche Virtue ethics Existentialism Humankind, Marx and Freud Chapter 8: Law and order Society and moral choice In whose interest? Is equality possible? A social contract Crime and punishment Capital punishment In self-defence? Civil disobedience If Nietzsche were a civil servant... Chapter 9: Religion and moral values How are religion and morality related? The basis for religious ethics Religious values and society Should religious freedom be restricted? Chapter 10: Scepticism and relativism Philosophers or politicians? Situation ethics Relativism and moral absolutes Chapter 11: Applied ethics The natural environment Animal rights International issues War and peace Gender issues Sexual issues Some issues in medical ethics The beginning and end of life Business ethics Media issues Learn effortlessly with a new easy-to-read page design and interactive features: Not got much time? One, five and ten-minute introductions to key principles to get you started. Author insights Lots of instant help with common problems and quick tips for success, based on the author's many years of experience. Test yourself Tests in the book and online to keep track of your progress. Extend your knowledge Extra online articles to give you a richer understanding of the subject. Five things to remember Quick refreshers to help you remember the key facts. Try this Innovative exercises illustrate what you've learnt and how to use it. (shrink)

Some kinds of technological change not only trigger new ethical problems, but also give rise to questions about those very approaches to addressing ethical problems that have been relied upon in the past. Writing in the aftermath of World War II, Hans Jonas called for a new ``ethics of responsibility,'' based on the reasoning that modern technology dramatically divorces our moral condition from the assumptions under which standard ethical theories were first conceived. Can a similar claim be made about the (...) technologies of cyberspace? Do online information technologies so alter our moral condition that standard ethical theories become ineffective in helping us address the moral problems they create? I approach this question from two angles. First, I look at the impact of online information technologies on our powers of causal efficacy. I then go on to consider their impact on self-identity. We have good reasons, I suggest, to be skeptical of any claim that there is a need for a new, cyberspace ethics to address the moral dilemmas arising from these technologies. I conclude by giving a brief sketch of why this suggestion does not imply there is nothing philosophically interesting about the ethical challenges associated with cyberspace. (shrink)

Arguments about ethics often centre on traditional questions of, for instance, euthanasia and abortion. Whilst these questions are still in the foreground, recent years have seen an explosion of new moral problems. Moral and political clashes are now as likely to be about sexuality and gender and the status of refugees, immigrants and borders, or the ethics of social media, safe spaces, disability and robo-ethics. How should we approach these debates? What are the issues at stake? What are the most (...) persuasive arguments? Edited by best-selling philosophy author David Edmonds, Ethics and the Contemporary World assembles a star-studded line-up of philosophers to explore twenty-five of the most important ethical problems confronting us today. They engage with moral problems in race and gender, the environment, war and international relations, global poverty, ethics and social media, democracy, rights and moral status, and science and technology. Whether you want to learn more about the ethics of poverty, food, extremism, or artificial intelligence and enhancement, this book will help you understand the issues, sharpen your perspective and, hopefully, make up your own mind. P> Whether you want to learn more about the ethics of poverty, food, extremism, or artificial intelligence and enhancement, this book will help you understand the issues, sharpen your perspective and, hopefully, make up your own mind. (shrink)

In Morality and Ethics of War, which includes a foreword by Major General Susan Coyle, ethicist Deane-Peter Baker goes beyond existing treatments of military ethics to address a fundamental problem: the yawning gap that exists between the diverse moral frameworks defining personal identity in a multicultural society on the one hand, and the professional military ethic on the other. Baker argues that overcoming this chasm is essential to minimising the ethical risks that can lead to operational and strategic failure for (...) military forces engaged in today's complex conflict environment. He contends that spanning the gap is vital in preventing moral injury from befalling the nation's uniformed servants. Drawing on a revised account of what he calls 'the Just War Continuum', Baker develops a bridging framework that combines conceptual clarity and rigour with insights from cutting edge psychological research and creates a practical means for military leaders to negotiate the moral chasm in military affairs. (shrink)

The idea of the Guantánamo detainee as a Muselmann , the lowest order of concentration camp inmates, contains within it important implications for the new understanding of sovereignty in the era of Guantánamo, in an age of exception. The purpose of this article is to explain the status of those who are detained at Guantánamo Bay. Stated broadly, in assessing that status, we will emphasize the connection between the altered meaning of sovereignty that has accompanied the placing of prisoners in (...) an American penal colony in Cuba and the biopolitical status of the prisoners who reside there. More particularly, we will locate the points of convergence among the factors (the war on terror, sovereignty, and the media) that have produced and reconstituted the legal and ethical status of Guantánamo detainees. (shrink)

This study argues for three main theses: (1) Immanuel Kant’s ethics is a social ethics; (2) the basic premises of his social ethics point to a socialist ethics; and (3) this socialist ethics constitutes a suitable platform for criticizing and improving Karl Marx’s view of morality. -/- Some crucial aspects of Kant’s social ethics are that we must promote the “realm of ends” as a moral society of co-legislators who assist each other in the pursuit of their individual ends, which (...) requires in turn that we seek the realization of the republican state and peace between the nations. Thus, hope for progress, as supported by the enthusiasm engendered among the spectators of the French Revolution, becomes pivotal to Kant’s ethics as well as other moral feelings such as moral indignation and solidarity with the victims of oppression. -/- Kant views the moral society in the final instance as an “inner” unification of good wills. In a decisive elaboration of Kant, the neo-Kantian Hermann Cohen argues that all our social institutions, and notably economic enterprises, must instantiate the “realm of ends,” leading him to support cooperative socialism in Wilhelmine Germany. In his own words, Kant “is the true and real originator of German socialism” (1896). -/- There are important evaluative similarities between Kantian socialist ethics and Marx, such as a condemnation of capitalism as a system of servitude and an understanding of the ideal society as a cooperative society, but only Marx contends that the ideal society does not set a moral task and that there is a dialectic operative in human history that inevitably leads to communist society. This dogmatic Hegelian understanding of history must be replaced by Kantian regulative understanding of progress in support of revolutionary praxis as moral praxis. -/- We need a “Kantianization” of Marx, as Cohen and other neo-Kantian socialists also proclaimed in the three decades leading up to World War I. This study concludes with “A Historical Note on Kantian Ethical Socialism,” addressing, among others, Cohen, Karl Vorländer, Eduard Bernstein, and Kurt Eisner and the Munich Revolution of 1918. Their voices were largely silenced by the rise of fascism, and this study hopes to show that their voices still need to be heard. -/- Awarded the 1985 Johnsonian Prize in Philosophy. (shrink)

Recent advances in moral psychology and applications of virtue science have created promising opportunities to refine theories of media practice and ethical principles. This article sets forth the theoretical foundation for a model of virtuous action among media exemplars that is multidimensional, inductive, and informed by these developments. The model draws on a range of psycho-social assessment tools to explore five key dimensions of virtuous behavior: story of the self, personality, integration of morality into the self, moral ecology, and moral (...) skills and knowledge. The model's structure is designed to strengthen the empirical basis used to make normative and predictive claims about media practice. (shrink)

War ethics might sound as impossible combination of words – how justify what seems to be unjustifiable? War is prima facie unjustifiable. However, wars are a fact of human reality, and those among us who are unfortunate to live in times of war – in a way it is all of us – would know that the reality is not just a possibility, that prima facie designation does not help in answering what must be done, that unjustifiability does not imply (...) impossibility. We must understand to be able to explain, and to explain to have a valid evaluation, especially when what is happening is important and with far-reaching consequences. Wars are such phenomena. We live amid such phenomena, and we need to understand not only their tragic and often cataclysmic nature, but also their meaning, their structure and logic of their functioning. We should understand that war is not something that happens only to others, nor that it is the matter of the past. In the present volume we have thirty-three essays examining war from many angles, sometimes from the opposite standpoints, exploring some of the most intriguing issues of warfare in times characterized by radical changes in the world in turmoil. The contributions in present volume give an overview of the world’s thinking about war. The volume is certainly incomplete and unfinished, but it gives a lot of thought-provoking incentives to think about the most important aspects of warfare and its broad phenomenology. (shrink)

A collection of essays discusses current issues, including spirituality, war, disenchantment, traditions, fascism, and customs, and draws from past experiences that have had a profound impact on the world today.

The orthodox account of the morality of war holds that the responsibility for resorting to war rests on the state’s political authorities and the responsibility for how the war is waged rests only on the state’s army and, thus, business firms have no special obligations in wartime. The purpose of this article is to reconsider the ethical responsibilities of business firms in wartime. I defend the claim that a plausible standard of liability in war must integrate the degree of the (...) agent’s contributions to posing an unjust threat, the nature of agent's behavior, and his/her intentions. If these premises are correct, it follows that the moral obligations of civilians and business corporations are fundamentally altered by war. Taking into consideration their relative contributions to the war effort, a taxonomy of business firms is developed. (shrink)

BackgroundMoral dilemmas have arisen concerning whether physicians and other providers should treat patients who have declined COVID vaccination and are now sick with this disease. Several ethicists have argued that clinicians have obligations to treat such patients, yet providing care to these patients has distressed clinicians, who have at times declined to do so. Critical questions thus emerge regarding how best to proceed.Main bodyProviders face moral tensions: whether to place the benefits to an unvaccinated patient over their duties to protect (...) themselves and their families, staff and other patients, and goals of working collaboratively with patients. Clinicians’ duties to treat such patients arguably outweigh claims otherwise, but these obligations are creating moral conflict and distress for providers. Moral distress has been associated with burnout, post-traumatic stress disorder, and interpersonal and work difficulties. Given ongoing vaccine refusals, these problems are unlikely to disappear in the foreseeable future. Society has obligations to address this moral distress due to principles of reciprocity, and implicit social contracts, as part of which physicians risk their lives in caring for patients for the good of society as a whole. Responses are thus urgently needed at several levels: by hospitals, medical schools, professional societies, governments, media, providers and patients. Medical training on professionalism should address these stresses, probing why doctors have duties to treat these patients, but also how moral conflicts can ensue, and how best to address these tensions. Governments and institutions should thus alter relevant policies and devote more resources to addressing clinicians’ psychological strains. Institutions should also improve organizational culture. Public health organizations and the media described clinicians, earlier in the pandemic, as heroes, committed to treating COVID patients. This narrative should now be changed to highlight the strains that unvaccinated patients cause—endangering hospital staff and others.ConclusionsUnvaccinated COVID patients should receive care, but multi-level strategies, involving enhanced policies, education and practice are vital to alleviate ensuing moral distress, and thus aid these clinicians and their patients. Ethical arguments that providers must treat these patients have not considered these obligations’ effects on clinicians, but should do so. (shrink)

This issue of Ethical Perspectives is strongly illuminated by two themes: moral impulse and critical citizenship. Of course, these themes are related – without a critical faculty, the moral impulse is not possible, and impulse, conversely, can be seen as leading toward critique. This is no vicious circle, nor mere tautology – rather, they are both moments of the truly autonomous individual, where the autonomy of the individual is not seen as isolation, but rather as an individual responsibility to and (...) within a society. Hence, a moral impulse fuelled by the individual critic is not enough; criticism must be framed within critical citizenship.Since our schizophrenic age fears for desensitivity, a fear best expressed in our age’s various flavours of political correctness, while it actively or at least tacitly posits this very desensitivity in its canonization of a purely formal ‘freedom to,’ a canonization best exhibited in the extreme examples of reality television, these intertwined themes are of extreme importance, and thus deserve close explication and discussion.I will let the pieces below provide this discussion, but permit me at least to set the table. As Michael Hauskeller so clearly argues in these pages, moral disgust is the moral impulse towards formal ethics, in the sense that it is the initial and immediate moral reaction that normatively colours our comportment with the outside world. I may know or think I know that something is wrong, or right, without giving this impulse a reason. This is not the ethical certitude of Bradley, but it is close in that both Bradley and Hauskeller would argue that the initial feeling need not be explained away, but rather deserves due respect. Moral disgust can clearly be misplaced, and clearly it can fail to withstand ethical scrutiny, but as impulse, it shakes us out of mere consciousness and moves us toward some sort of normativity. In this sense, it is always morally relevant.Lisa Bortolotti joins this discussion by arguing that no moral justification exists for reserving rights to humans. The moral impulse must be widened. At first, her approach comes across as opting for the typical agenda of preference-satisfaction utilitarianism: she wishes to extend the realm of rights in the name of safeguarding the power of reason and autonomy of individuals, who, she argues, are not always human. But then she offers something atypical in this debate: the very safeguarding of the power of reason and autonomy also applies to those who are often seen as marginal humans and thus excluded from in other strands of preference utilitarianism.Co-authors T. Brian Mooney and Samantha Minett apply the question of moral disgust to the question of life-science art, a new form of expression that merges biotechnology with the aesthetic. Like most forms of art that have emerged in recent generations, life-science art sees its task in the questioning of assumptions, which, of course, is a break from past ideas of aesthetics. Mooney and Minett turn their attention to this nascent field and ask: are there good grounds to translate our putative moral disgust at the fanciful and aesthetic use of biotechnology, such as pigs with wings and glowing rabbits? Turning first to utilitarianism and then to Thomastic virtue ethics, they argue clearly: yes, there are.Christian Arnsperger then kicks off our second related theme by posing a simple but profound question: why do English speakers refer to anti-globalism, whereas French speakers refer to alter-mondalism ? This French viewpoint would seem to call for critical global citizens who do not shirk from the increasing interconnectivity of our world, but who also do not take its current form as the inevitable development of immutable laws. Instead, such critical citizenry is called to see the current capitalist framework as an ideology, and as such, as liable to change, a change that citizens themselves can effect.Moving from theory to practice, Andrew Fiala rounds off this issue by giving us an example of critical citizenry, which he sees in just war pacifism. He argues that citizens must not capitulate to political or military authority in judging the justness of war, either regarding ad bellum judgements, or in bello actions. Moreover, seemingly just ad bellum decisions also deserve close scrutiny, largely because once the fog of war descends, in bello actions quickly eclipse justice. For this reason, he argues, a critical citizen should anticipate war crimes and thus be strongly reluctant to authorize war – an authorization that, in democratic societies, ultimately lies in the hands of the citizens themselves through the electoral process.Thus, this number quite clearly furthers the mission of Ethical Perspectives, which is to promote the international dialogue between fundamental and applied ethics. Providing articles written on three separate continents and addressing three of the most characteristic aspects of our age on top of a background well painted by their companion theoretical pieces, our authors once again invite you to take stock of where our world finds itself today. And then, to take action. (shrink)

The present study examined how the pre-war debate of the US decision to invade Iraq (in March 2003) was discursively constructed in the US/British mainstream newspaper opinion/editorial (op/ed) argumentation. Drawing on theoretical insights from critical discourse analysis and argumentation theory, I problematised the fallacious discussion used in the pro-war op/eds to build up a ‘moral/legal case’ for war on Iraq based on adversarial (rather than dialogical) argumentation. The proponents of war deployed ‘instrumental rationality’ (ends-justify-means reasoning), ‘ethical necessity’ (Bush’s ‘Preemption Doctrine’) (...) and ‘humanitarian virtue’ (the bombing of Iraq to ‘save’ Iraqis from Saddam’s pestilent tyranny) to justify the pending invasion of Iraq. Their arguments intertextually resonated with Bush administration’s ‘war on terror’ rhetoric in a way that created a form of indexical association through ‘recontextualisation’. The type of arguments marshalled by the pro-war op/ed commentators uncritically bolstered the set of US official ‘truth claims’ and ‘presuppositions’. (shrink)

In light of a history of an unethical news media system used by the state as an instrument of oppression, media ethics in South Africa is intended to uphold the foundational tenets of journalism and play a pivotal role in addressing issues of diversity, equity, and social justice. Most recently, the 2021 Inquiry into Media Ethics and Credibility report instructed media watchdogs, such as the South African Press Council, to track data concerning ethical breaches based on the potential that such (...) data can contribute to transparency and accountability. This study examines the trends in ethical issues raised in rulings by the South African Press Council (PCSA) over the period 2018–2022. Our analysis found that most of the South African news media publications registered with PCSA have a good track record when it comes to upholding ethical standards. However, a few publications have a disproportionate share of the complaints against them. (shrink)

How do we frame decisions to use-or not use-military force? Who should do the killing? Do we need new paradigms to guide the use of force? And what does "victory" mean in contemporary conflict? In many ways, these are timeless questions. But they should be asked again in light of changing circumstances in the twenty-first century. The post-Cold War, post-9/11 world is one of contested and fragmented sovereignty. Contested because the norm of territorial integrity has shed some of its absolute (...) nature. Fragmented because some states do not control all of their territory and cannot defeat violent groups operating within their borders. Humanitarian intervention, preventive war, and just war are all framing mechanisms aimed at convincing domestic and international audiences to go to war (or not), as well as to decide who is justified in legally and ethically killing. The international group of scholars assembled for this book critically examine these frameworks to ask if they are flawed, and if so, how they can be improved. Finally, the volume contemplates what all the killing and dying is for if victory may prove, ultimately, to be elusive. (shrink)

This paper surveys the most important recent debates within the ethics of war. Sections 2 and 3 examine the principles governing the resort to war (jus ad bellum) and the principles governing conduct in war (jus in bello). In Section 4, we turn to the moral guidelines governing the ending and aftermath of war (jus post bellum). Finally, in Section 5 we look at recent debates on whether the jus ad bellum and the jus in bello can be evaluated independently (...) of each other. (shrink)

The Ethics of War is an indispensable collection of essays addressing issues both timely and age-old about the nature and ethics of war. Features essays by great thinkers from ancient times through to the present day, among them Plato, Augustine, Aquinas, Machiavelli, Grotius, Kant, Russell, and Walzer Examines timely questions such as: When is recourse to arms morally justifiable? What moral constraints should apply to military conduct? How can a lasting peace be achieved? Will appeal to a broad range of (...) readers interested in morality and ethics in war time Includes informative introductions and helpful marginal notes by editors. (shrink)

This book debates competing approaches to ethical decision-making for members of the armed forces of liberal-democratic states. In this volume, four prominent thinkers propose and debate competing approaches to ethical decision-making for military personnel. Deane-Peter Baker presents and expounds the 'Ethical Triangulation' model, an ethical decision-making method he has employed through much of his career as an applied military ethicist. Rufus Black advocates for a natural law-based approach, one which has heavily influenced the framework formally adopted by the Australian Defence (...) Force. Roger Herbert outlines the 'Moral Deliberation Roadmap', the moral reasoning framework recently adopted by the US Naval Academy. Iain King then sets out a model of quasi-utilitarian decision-making developed in several post-conflict settings and refined at the UK's Royal College of Defence Studies. After the opening chapters in which each author outlines their favoured decision-making approach, the four contributors then evaluate each other's proposals, often critically. Philosopher David Whetham offers some concluding thoughts in which he summarises areas of agreement between the authors, identifies key areas of difference, and suggests directions for future research. This book will be of great interest to students of military ethics, the ethics of war, moral philosophy, and International Relations, as well as military professionals. (shrink)

Preface 1. Fighting Terrorism 1:1. A new Discourse on War? 1:2. Richard Rorty and the Ethics of War 2. Etiquettes of Atrocity 2:1. Etiquettes of Atrocity 2:2. Discourses on War 2:3. Keeping the discourse: the United States and Vietnam 2.4. Carl Schmitt and the theory of the Partisan 3. Changing the Discourse 3:1 Germany and the Eastern Front 1941-5 3:2 France and Algeria 1955-8 3:3 Israel and the Intifada 3:4 Conclusion 4. A New Discourse? 4:1. The War on Terror -- (...) Is it a War? 4:2. Excluding Unlawful Combatants 4:3. Network Warfare 4:4. Networked Ethics 5. Grammars of Killing 5:1 Grammars of Killing 5:2 Respecting our enemies 5: 3 Non-Lethal Weapons 6. The Unconditional Imperative 6:1 Jaspers and the Warrior Ethos 6:2 The Micromanagement of the Battlefield 6:3 Corporate Warriors? 6:4 Asimov's Children 7. Back to the Greeks 7:1 Back to the Greeks? 7:2 Simone Weil and The Iliad 7:3 Thucydides and the Melian Dialogue 7:4 What's he to Hecuba? 8 The Heuristics of Fear. (shrink)

What are the ethical principles underpinning the idea of a just war and how should they be adapted to changing social and military circumstances? In this book, Steven P. Lee presents the basic principles of just war theory, showing how they evolved historically and how they are applied today in global relations. He examines the role of state sovereignty and individual human rights in the moral foundations of just war theory and discusses a wide range of topics including humanitarian intervention, (...) preventive war, the moral status of civilians and enemy combatants, civil war and terrorism. He shows how just war theory relates to both pacifism and realism. Finally, he considers the future of war and the prospects for its obsolescence. His clear and wide-ranging discussion, richly illustrated with examples, will be invaluable for students and other readers interested in the ethical challenges posed by the changing nature of war. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Medical Ethics in a Time of De-CommunizationRobert Baker (bio)Ethics is often treated as a matter of ethereal principles abstracted from the particulars of time and place. A natural correlate of this approach is the attempt to measure actual codes of ethics in terms of basic principles. Such an exercise can be illuminating, but it can also obscure the circumstances that make a particular codification of morality a meaningful response (...) to specific historic circumstances. This is particularly true of the codes of medical ethics beginning to emerge from the post-Communist societies of Eastern Europe, which are, perhaps, best understood as artifacts of an era, rather than as expressions of abstract principles.The era in question is post-Communist. It is an era informed by a reaction to decades of Communism, which, of course, was more than an economic system or even an ideology; it was a form of life that permeated every aspect of civil society—advertising, art, literature, music. Medicine was not exempt. I recall entering an oncology ward in East Berlin and finding the patients seated around a large table making posters. Wondering whether this was a form of art therapy, I asked the head nurse what the patients were doing. She replied: it is "Party time—the portion of each week every citizen donates to the people and the Party." I looked again at the posters and saw that they honored Karl Marx on the 100th anniversary of his death: "1883-1983, The Struggle Goes On." The Party, the struggle, the people, were everywhere, and they penetrated and informed daily life even for terminal patients on a cancer ward.The interweaving of Communist practices into the warp and woof of daily life has profound implications for the post-Communist era. It means that East Europeans cannot simply rebuild; they must unweave Communist thought patterns—what might be called the ideostructure of Communism—from the fabric of their lives through a deliberate process of deCommunization. What remains after de-Communization depends upon [End Page 363] the historical relationship each country had with Communism. In Russia, removing Communist ideostructure sets the conceptual calendar back to 1918. For the Czechs, the calendar advances to the 1930s, leaving them with thought patterns that are Western, industrial, and democratic. In the rest of Eastern Europe the conceptual clock also tends to turn back to the 1930s, but at that time the conceptual frameworks were nationalist, anti-Western, and frequently fascist, or even Nazi.In Poland the situation is different. World War II opened with the Nazi invasion of the country—which Hitler (later joined by Stalin) subsequently occupied. After the war, the Soviet army controlled the country, which became a captive player in the Soviet sphere of influence (aptly denominated, "the Warsaw Pact"). Poland's pre-Communist thought patterns are nationalist, West-leaning, accepting of parliamentary structures, but also of authoritarian government. They are also Catholic.Catholicism to Poles is not merely a religion, it is a posture of opposition to their German (Nazi, antichristian) and Russian (Orthodox or atheist) occupiers. I toured Polish hospitals several times during the Communist period —always accompanied by one or more "tour guides." (Westerners were not allowed to roam Communist countries unescorted.) Almost all of my guides wore little pins adorned with the face of Lenin (not the hammer and sickle—a symbol of Soviet occupation). Most doctors and nurses, however, adorned themselves with Catholic icons—typically a crucifix. Their conspicuously displayed crosses symbolized less their embrace of Catholicism than their rejection of Communism. Catholicism, in the Polish context, was thus an affirmation of individual and national independence.De-Communizing Polish Medical Ethics: The Abortion ControversyIn Poland, de-Communization was initiated through a series of negotiations between Lech Walensa's Solidarity and the Communist Government. The Polish Code of Medical Ethics is an indirect consequence of these negotiations, which stipulated the dissolution of Communist medical organizations. They were to be replaced by a Polish Medical Chamber—a type of quasi-governmental body, common in Eastern Europe, which combines the functions of a governmental licensing agency with those of a national medical association. Medical chambers also set standards of professional conduct and (unlike... (shrink)

Just Images: Ethics and the Cinematic charts current developments within the field of ethics and the role it plays in the study of moving images. It is the first collection of essays of its kind that brings together articles by film and media scholars from three continents, and provides multiple points of engagement of film with present and past histories, politics, myth making, and with core aspects of human subjectivity. The essays cover a wide range of topics, such as the (...) European Union; Europe during World War II and after; film genres; the Israeli-Palestinian conflict; early American history, and recent catastrophic events. The collection includes an introductory chapter by Thomas Elsaesser as well as chapters by Kristian Feigelson, Règine-Mihal Friedman, Nurith Gertz and Gal Hermoni, Anton Kaes, Gertrud Koch, Odeya Kohen-Raz, Lihi Nagler, Judd Ne'eman, Bill Nichols, and Janet Walker. The contributors offer different approaches to the issue of film and ethics and ask whether there are specific characteristics of the moving image, or of film scholarship, that relate to ethical issues; and how discussing the engagement of both narrative and documentary film with representations of the Other, trauma, terrorism, the Holocaust, and the Palestinian-Israeli conflict may contribute to the re-shaping of past and current thoughts on these subjects. (shrink)

The Ethics of War and Peace is a lively introduction to one of the oldest but still most relevant ethical debates. Focusing on the philosophical questions surrounding the ethics of modern war, Helen Frowe presents contemporary just war theory in a stimulating and accessible way. This 2nd edition includes new material on weapons and technology, and humanitarian intervention, in addition to: theories of self-defence and national defence jus ad bellum, jus in bello and jus post bellum the moral status of (...) combatants the principle of non-combatant immunity and the nature of terrorism and the moral status of terrorists. Each chapter uses examples and concludes with a summary, discussion questions and suggestions for further reading to aid student engagement, learning and revision. The glossary has been expanded to cover the full range of relevant terminology. This is the ideal textbook for students of philosophy and politics approaching this important area for the first time. (shrink)

This book offers a detailed utilitarian analysis of the ethical issues involved in war. Utilitarianism and the Ethics of War addresses the two basic ethical questions posed by war: when, if ever, are we morally justified in waging war, and if recourse to arms is warranted, how are we permitted to fight the wars we wage? In addition, it deals with the challenge that realism and relativism raise for the ethical discussion of war, and with the duties of military personnel (...) and the moral challenges they can face. In tackling these matters, the book covers a wide range of topics—from pacifism to armed humanitarian intervention, from the right of national defense to pre-emptive or preventive war, from civilian immunity to the tenets of just war theory and the moral underpinnings of the rules of war. But, what is distinctive about this book is that it provides a consistent and thorough-going utilitarian or consequentialist treatment of the fundamental normative issues that war occasions. Although it goes against the tide of recent work in the field, a utilitarian approach to the ethics of war illuminates old questions in new ways by showing how a concern for well-being and the consequences of our actions and policies shape the moral constraints to which states and other actors must adhere. This book will be of much interest to students of the ethics of war, just war theory, moral philosophy, war and conflict studies and IR. (shrink)

Richard B. Miller aims to stimulate new work in religious ethics through discussions of ethnography, ethnocentrism, relativism, and moral criticism; the ethics of empathy; the meaning of moral responsibility in relation to children and friends; civic virtue, loyalty, war, and alterity; the normative and psychological dimensions of memory; and religion and democratic life.

Drawing on examples from the history of warfare from the crusades to the present day, "The ethics of war" explores the limits and possibilities of the moral regulation of war. While resisting the commonly held view that 'war is hell', A.J. Coates focuses on the tensions which exist between war and morality. The argument is conducted from a just war standpoint, though the moral ambiguity and mixed record of that tradition is acknowledge and the dangers which an exaggerated view of (...) the justice or moral worth of war poses are underlined. In the first part, the broad image of the just war is compared with the competing images of realism, militarism and pacifism. In the second part, the moral issues associated both with the decision to go to war and with the manner in which war is conducted are explored. Was the allied decision to go to war in the Gulf premature? were economic sanctions a more effective and morally preferable option? was Britain justified in going to war over the Falklands? did the allied bombing of Germany in the Second World War constitute a war crime? should the IRA's claim to belligerent status be recognised? these questions and more are raised in this important book. (shrink)

In considering how to best deploy robotic systems in public and private sectors, we must consider what individuals will expect from the robots with which they interact. Public awareness of robotics—as both military machines and domestic helpers—emerges out of a braided stream composed of science fiction and popular science. These two genres influence news media, government and corporate spending, and public expectations. In the Euro-American West, both science fiction and popular science are ambivalent about the military applications for robotics, and (...) thus we can expect their readers to fear the dangers posed by advanced robotics while still eagerly anticipating the benefits to be accrued through them. The chief pop science authors in robotics and artificial intelligence have a decidedly apocalyptic bent and have thus been described as leaders in a social movement called "Apocalyptic AI." In one form or another, such authors look forward to a transcendent future in which machine life succeeds human life, thanks to the march of evolutionary progress. The apocalyptic promises of popular robotics presume that presently exponential growth in computing will continue indefinitely, producing a "Singularity." During the Singularity, technological progress will be so rapid that undreamt of changes will take place on earth, the most important of which will be the evolutionary succession of human beings by massively intelligent robots and the "uploading" of human consciousness into computer bodies. This supposedly inevitable transition into post-biological life looms across the entire scope of pop robotics and artificial intelligence, and it is from beneath that shadow that all popular books engage the military and the ethics of warfare. Creating a just future will require that we transcend the apocalyptic discourse of pop science and establish an ethical approach to researching and deploying robots, one that emphasizes human rather than robot welfare; doing so will require the collaboration of social scientists, humanists, and scientists. (shrink)

This thesis examines the key moral principles that should govern decision-making by police and military when using lethal force. To this end, it provides an ethical analysis of the following question: Under what circumstances, if any, is it morally justified for the agents of state-sanctioned security institutions to use lethal force, in particular the police and the military? Recent literature in this area suggests that modern conflicts involve new and unique features that render conventional ways of thinking about the ethics (...) of armed conflict, and the use of lethal force, as inadequate or redundant. In particular, there is an increased concern with the moral difficulties created by “non-standard” cases. This is where the police or military are obliged to operate outside their conventional contexts. In such non-standard cases, on what moral basis can (or should) state actors – especially the police and military – use lethal force? One approach argues that there is nothing morally exceptional about the use of lethal force by police or military. This says the only available moral justification for using lethal force is killing in self-defence or defence of others. In contrast, I use an institutional approach to develop a moral framework for the state’s morally exceptional use of lethal force. The institutional approach is concerned with the ends (telos) or purpose of a social institution. It says that the moral purpose of a social institution alters the moral responsibilities of its agents; what is referred to as role morality. My analysis demonstrates that there is an important moral distinction between justified killing in self-defence and state-sanctioned uses of lethal force. My claim is that police and military uses of lethal force are not morally justified in the same way as the average person’s use of lethal force (i.e. self-defence or defence of others). Instead, I argue that the state-sanctioned institutional role of police and military give these state actors special moral duties, and therefore exceptional moral justification, for using lethal force. I argue that the institutional end of the police is the preservation of public safety. This includes using lethal force where it is necessary to protect life and prevent serious injury to jurisdictional inhabitants. In contrast, a morally responsible state uses military force to defend the “common good.” That is, when it is necessary to defend the peaceful functioning of a state from armed threats or other forms of political violence. I then conclude that non-standard cases require the addition of jus ad vim (or the just use of military force short-of-war) as a hybrid element to the moral framework for the state-sanctioned use of lethal force. This provides a better way of applying ethics to the use of military force when defending the common good against serious threats in non-standard cases. This is because jus ad vim complements the conventional military paradigm by permitting the use of military capabilities to defend the common good. But, at the same time, it inhibits the move towards the more destructive levels of violence characteristic of conventional warfighting. (shrink)

Edward R. Murrow's reputation began and grew with World War II. This analysis, focused on his radio reporting, concerns two reports filed after he accompanied a bombing mission over Germany. The two reports provide a unique analytic opportunity because their foundation is in a singular experience. It is an analysis of the decision process, with ethical questions central to the development of the story, it is an application of classical ethical theory to a historical object for the purposes of creating (...) an understanding of media heritage and the application of moral philosophy. (shrink)