Bibliographyamerican Psychiatric Associationdiagnostic And Statistica ✓ Solved

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Their use knowingly endangers, or kills, civilians of all ages and genders along with any military combatants that may be present. While utilitarian theory may appeal to using weapons of mass destruction to shorten a conflict, deontology overrides the consequential justification as weapons of mass destruction violate our basic rights as humans and supports their banishment. The overwhelming support for banning weapons of mass destruction is the duty we have to others regardless of situation. “Deontology ethics focuses on the will of the person acting, the person's intention in carrying out the act, and particularly, the rule according to which the act is carried out. Deontology focuses on the duties and obligations one has in carrying out actions rather than on the consequences of those actions. (Mosser, 2013)†Immanuel Kant describes that our conduct must be universally conforming to law in that “I ought never to act in such a way that I couldn’t also will that the maxim on which I act should be a universal law (Kant, 2008).†We should never engage in an act we find unfair if the act were carried out on us.

This dates back to the golden rule, due unto others, as you would have done to you. Deontology allows us to examine our ethical dilemmas in a personal way and respond out of a sense of duty towards our own happiness that increases the happiness of others. Let’s start by examining the basic concept of war and our goals. Morally correct conflicts should be fought in a manner to limit the excursion, cost of lives and reduction of harm, with a goal of rendering the opposing force unable to carry out resistance. In doing so, we must have a universal set of guiding principles that establish the knowing harm of harming civilians is morally wrong.

Acting in accordance with deontology, we would not find it morally right or derive any happiness in the indiscriminant killing of our families and friends (non-combatants); therefore, we cannot allow the same tactics for use on our enemies. So in applying the golden rule, we have established the use of weapons of mass destruction as immoral, they violate the basic belief that we should treat others as we wish to be treated. Supporting this view is the “ Obey all international laws on weapons prohibition. Chemical and biological weapons, in particular, are forbidden by many treaties. Nuclear weapons aren't so clearly prohibited but it seems fair to say a huge taboo attaches to such weapons and any use of them would be greeted with incredible hostility by the international community (Orend, 2008).†Objection or arguments against the deontology ethical view that mass weapons be banned are a utilitarianism view.

“When given a choice between two acts, utilitarianism states that the act that should be chosen is the one that creates the greatest amount of happiness for the greatest number of people (Mosser, 2013)â€. These ethicists would examine the conflict and might determine that if the weapon used stopped the conflict from escalating or ended the war, with less casualties or damage, then its means justify its ends. And while utilitarian’s may agree that certain forms of weapons of mass destruction be banned, the argument is still valid to consider that if all things being equal the conflict would end with ultimately less damage or suffering in totality, certain weapons of mass destruction should be allowed.

Additionally a deontologist may subject that if they accept weapons of mass destruction be used on them, it is morally right to use it on others. This is a hard position to defend as we ultimately are acting out of assumptions until the subject has experienced the devastation. “Human beings have been fighting each other since prehistoric times, and people have been discussing the rights and wrongs of it for almost as long (Ethics of War, 2015).†Even the most misguided wars or conflicts must have ethical standards. Nobility in war dates back to perhaps its inception and as humans we are intrinsically driven to define and understand morally correct engagements. Mass killing of any kind, regardless of conflict or it justified cause, is morally and ethically wrong.

It violates our own moral codes, we would never want these actions to be carried out on our communities, so we have not right to allow them to be carried out on others. References weapon of mass destruction (WMD). (2015). In Encyclopedia Britannica . Retrieved from Mosser, K. (2013). Understanding philosophy .

San Diego, CA: Bridgepoint Education, Inc. Kant, I. (2008). Groundwork for the metaphysic of morals . In J. Bennett (Ed. & Trans.), Early Modern Philosophy .

Retrieved from (Original work published in 1785). Orend, B. (2008). War. In E. Zalta (Ed.), The Stanford Encyclopedia of Philosophy. Retrieved from

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The Ethical Analysis of Weapons of Mass Destruction Through a Deontological Lens

In the realm of moral philosophy, the ethical implications of weapons of mass destruction (WMDs) draw considerable debate. WMDs are defined as weapon systems that can cause unprecedented destruction, resulting in indiscriminate loss of life (Encyclopedia Britannica, 2015). Deontological ethics, heavily influenced by the work of Immanuel Kant, emphasizes the importance of duty and the moral implications of one's actions, independent of their consequences (Mosser, 2013). This essay argues that the use of WMDs is intrinsically unethical within the framework of deontology, as it violates fundamental human rights and ethical obligations.

Understanding Deontology

Deontology centers around the "categorical imperative," a concept introduced by Kant, which posits that actions must be universally applicable as moral laws (Kant, 2008). In practical terms, this means one should not act in a manner that could not be universally deemed acceptable. A deontologist would argue that any action causing massive collateral damage, especially to civilians, is inherently immoral.

WMDs and their Ethical Dilemmas

Given the indiscriminate nature of WMDs, their use raises serious ethical dilemmas. WMDs, including nuclear, chemical, and biological weapons, do not discriminate between combatants and non-combatants, often leading to civilian casualties (Pfeifer, 2007). Such results contradict Kant's principle of treating humanity as an end in itself and never merely as a means to an end. The lives of even the "enemy" should be afforded respect and dignity, which the deployment of WMDs utterly disregards.
Science historian Mark Van Der Linden argues that the destructive capabilities of WMDs breach ethical standards that control warfare; their widespread use would exacerbate suffering, thereby violating the principle of humanitarian protection (Van Der Linden, 2009).

The Golden Rule: Moral Foundations

The ethical conundrum posed by WMDs can be analyzed through the lens of the Golden Rule—treat others how you wish to be treated. If one would not want their own family or community subjected to indiscriminate violence, they should not endorse the same for others (Mosser, 2013). This reflects a moral duty to preserve life and ensure that warfare aligns with humane conduct. By supporting the use of WMD, one displays a moral failure to uphold universal ethical standards that protect human dignity.

International Laws and Ethics of War

The legal landscape also reflects an ongoing consensus against the use of WMDs. Various treaties, such as the Chemical Weapons Convention and the Biological Weapons Convention, underscore this prohibitive stance (Orend, 2008). The international community recognizes the potential consequences of permitting WMDs, agreeing that these weapons inhibit peace efforts and compromise moral integrity in warfare.
Kantian ethics reinforces the notion that adhering to international laws regarding WMDs forms part of our moral obligations, as these laws represent a collective recognition of ethical imperatives across different cultures. The United Nations Charter, which advocates for the protection of civilians and the prohibition of indiscriminate violence, complements deontological ethics by providing concrete frameworks for acceptable military engagement (Duke & Tye, 2006).

Counterarguments: Utilitarian Viewpoints

Proponents of utilitarianism argue that the use of WMDs could potentially have beneficial outcomes by shortening conflicts and reducing overall suffering (Mosser, 2013). However, this perspective often overlooks longer-term humanitarian implications and the trauma inflicted on future generations.
Indeed, even if the immediate outcomes suggest a reduction in total casualties, the morality of the act remains profoundly questionable. Practically, utilitarian arguments can be dangerously subjective; they risk normalizing WMD usage by prioritizing perceived benefits over ethical principles.
Philosopher Robert Nozick contends that ethical justifications based solely on outcomes neglect moral duties, thereby eroding ethical foundations (Nozick, 1974). Emphasizing ethical duties serves as a crucial counterpoint to utilitarian assertions, illustrating that moral rights should remain intact regardless of the potential for beneficial outcomes.

Consensus on Ethical Warfare

Kantian ethics illustrates that any engagement in warfare must prioritize ethical conduct that adheres to universally accepted moral principles. The intentional deployment of WMDs for any purpose—regardless of justification—challenges our moral obligation to protect human rights and dignity.
Even in morally complex situations, ethical frameworks must establish guidelines that protect non-combatants. As historian G.N. Grob details, the societal consensus on moral engagement during wartime has evolved, emphasizing the necessity for ethical limits in warfare (Grob, 1994).

Conclusion

The framework of deontological ethics clearly condemns the use of WMDs based on the intrinsic value of human life and the universal duty to protect it. Despite arguments favoring their potential to lessen conflicts, the overarching moral duty remains—WMDs can never be justified within any ethical system that prioritizes the dignity and humanity of all individuals.
As we move forward, the dialogue surrounding ethical responsibilities in warfare must reflect the deontological commitment to safeguarding the rights of every individual. War should be constrained by moral considerations that recognize the value of human life, rejecting any justification for weapons that cause indiscriminate destruction.

References

1. Encyclopedia Britannica. (2015). Weapon of mass destruction (WMD). Retrieved from [Link]
2. Mosser, K. (2013). Understanding philosophy. San Diego, CA: Bridgepoint Education, Inc.
3. Kant, I. (2008). Groundwork for the metaphysic of morals. In J. Bennett (Ed. & Trans.), Early Modern Philosophy. Retrieved from [Link]
4. Orend, B. (2008). War. In E. Zalta (Ed.), The Stanford Encyclopedia of Philosophy. Retrieved from [Link]
5. Pfeifer, M. B. (2007). Crazy in America: The Hidden Tragedy of Our Criminalized Mentally Ill. Carol & Graf Publishers, NY.
6. Van Der Linden, M. (2009). The ethics of nuclear deterrence. History & Philosophy of the Life Sciences, 31(4), 499-514.
7. Grob, G. N. (1994). The Mad Among Us: A History of the Care of America’s Mentally Ill. Free Press.
8. Nozick, R. (1974). Anarchy, State, and Utopia. Basic Books.
9. Duke, P. & Tye, L. (2006). Shock: The Healing Power of ECT. Penguin.
10. Zimmerman, J. (2003). People Like Ourselves: Portrayals of Mental Illness in the Movies. Scarecrow Press.