The Case Against Weapons Research

Introduction

One of the most morally challenging, and most enduring, forms of technology is military technology, technology that is associated with the organised violence that has been in the stock-in-trade of armed forces since ancient times. Military technology covers a broad area, including some forms that are similar if not identical to civilian technologies, so-called dual use technologies (Forge 2010). However, there are other forms that are unmistakably military and these include all of those that enable weapons to be produced. My concern here is with the endeavour that leads to such technologies, what I call weapons research. The aim of weapons research is thus to produce the technology, or more directly the design, for a new or improved weapon, or for the ancillary structures, such as platforms, necessary for using a weapon (Forge 2012: 13-14). This topic has been almost entirely neglected by moral philosophers and others.¹ I suspect that this may be because it is thought to be subsumable under discussion about the morality of war, and that moral judgements about weapons research follow from moral judgements about war. I believe that this is wrong and that weapons research is a topic for discussion in its own right. Having said this, I do of course acknowledge that certain particular classes of weapons research, namely those directed towards weapons of mass destruction, especially nuclear weapons, have been discussed at length, and judgements have been made about the morality of such research. My own interest in the topic stemmed from my work on the responsibility for the use of the atomic bombs on Japan, but it has since expanded to cover weapons research as a whole.²

My topic also clearly falls with the relatively new, or newly named, field of technoethics, as it is certainly a judgement in regard to the ‘impact of ethics on technological advance’. Indeed, if we look back to one of the seminal works on technoethics by Mario Bunge, we find a clear statement to the effect that not all technology is good and he explicitly mentions military technology. Bunge writes: “Just think of thanatology or the technology of killing: the design of tactics and strategies of aggression, of weaponry” (Bunge 1977: 100). Moreover, Bunge makes it clear that those who design technologies must accept moral responsibility for the impacts of their work. I agree completely and entirely with these sentiments. I also note that Bunge, and following him Luppicini (see Luppicini 2008: 1-2), stress that technoethics is a highly inter-disciplinary field. This accords with my own experience in regard to the morality of weapons research.