Nuclear ethics

Nuclear ethics is a cross-disciplinary field of academic and policy-relevant study in which the problems associated with nuclear warfare, nuclear deterrence, nuclear arms control, nuclear disarmament, or nuclear energy are examined through one or more ethical or moral theories or frameworks. In contemporary security studies, the problems of nuclear warfare, deterrence, proliferation, and so forth are often understood strictly in political, strategic, or military terms. In the study of international organizations and law, however, these problems are also understood in legal terms. Nuclear ethics assumes that the very real possibilities of human extinction, mass human destruction, or mass environmental damage which could result from nuclear warfare are deep ethical or moral problems. Specifically, it assumes that the outcomes of human extinction, mass human destruction, or environmental damage count as moral evils. Another area of inquiry concerns future generations and the burden that nuclear waste and pollution imposes on them. Some scholars have concluded that it is therefore morally wrong to act in ways that produce these outcomes, which means it is morally wrong to engage in nuclear warfare. Nuclear ethics is a cross-disciplinary field of academic and policy-relevant study in which the problems associated with nuclear warfare, nuclear deterrence, nuclear arms control, nuclear disarmament, or nuclear energy are examined through one or more ethical or moral theories or frameworks. In contemporary security studies, the problems of nuclear warfare, deterrence, proliferation, and so forth are often understood strictly in political, strategic, or military terms. In the study of international organizations and law, however, these problems are also understood in legal terms. Nuclear ethics assumes that the very real possibilities of human extinction, mass human destruction, or mass environmental damage which could result from nuclear warfare are deep ethical or moral problems. Specifically, it assumes that the outcomes of human extinction, mass human destruction, or environmental damage count as moral evils. Another area of inquiry concerns future generations and the burden that nuclear waste and pollution imposes on them. Some scholars have concluded that it is therefore morally wrong to act in ways that produce these outcomes, which means it is morally wrong to engage in nuclear warfare. Nuclear ethics is interested in examining policies of nuclear deterrence, nuclear arms control and disarmament, and nuclear energy insofar as they are linked to the cause or prevention of nuclear warfare. Ethical justifications of nuclear deterrence, for example, emphasize its role in preventing great power nuclear war since the end of World War II. Indeed, some scholars claim that nuclear deterrence seems to be the morally rational response to a nuclear-armed world. Moral condemnation of nuclear deterrence, in contrast, emphasizes the seemingly inevitable violations of human and democratic rights which arise. The application of nuclear technology, both as a source of energy and as an instrument of war, has been controversial. Even before the first nuclear weapons had been developed, scientists involved with the Manhattan Project were divided over the use of the weapon. The role of the two atomic bombings of the country in Japan's surrender and the U.S.'s ethical justification for them has been the subject of scholarly and popular debate for decades. The question of whether nations should have nuclear weapons, or test them, has been continually and nearly universally controversial. The public became concerned about nuclear weapons testing from about 1954, following extensive nuclear testing in the Pacific Ocean. In 1961, at the height of the Cold War, about 50,000 women brought together by Women Strike for Peace marched in 60 cities in the United States to demonstrate against nuclear weapons. In 1963, many countries ratified the Partial Test Ban Treaty which prohibited atmospheric nuclear testing. Some local opposition to nuclear power emerged in the early 1960s, and in the late 1960s some members of the scientific community began to express their concerns. In the early 1970s, there were large protests about a proposed nuclear power plant in Wyhl, Germany. The project was cancelled in 1975 and anti-nuclear success at Wyhl inspired opposition to nuclear power in other parts of Europe and North America. Nuclear power became an issue of major public protest in the 1970s. Between 1949 and 1989, over 4,000 uranium mines in the Four Corner region of the American Southwest produced more than 225,000,000 tons of uranium ore. This activity affected a large number of Native American nations, including the Laguna, Navajo, Zuni, Southern Ute, Ute Mountain, Hopi, Acoma and other Pueblo cultures. Many of these peoples worked in the mines, mills and processing plants in New Mexico, Arizona, Utah and Colorado. These workers were not only poorly paid, they were seldom informed of dangers nor were they given appropriate protective gear. The government, mine owners, scientific, and health communities were all well aware of the hazards of working with radioactive materials at this time. Due to the Cold War demand for increasingly destructive and powerful nuclear weapons, these laborers were both exposed to and brought home large amounts of radiation in the form of dust on their clothing and skin. Epidemiologic studies of the families of these workers have shown increased incidents of radiation-induced cancers, miscarriages, cleft palates and other birth defects. The extent of these genetic effects on indigenous populations and the extent of DNA damage remains to be resolved. Uranium mining on the Navajo reservation continues to be a disputed issue as former Navajo mine workers and their families continue to suffer from health problems. Over 500 atmospheric nuclear weapons tests were conducted at various sites around the world from 1945 to 1980. Radioactive fallout from nuclear weapons testing was first drawn to public attention in 1954 when the Castle Bravo hydrogen bomb test at the Pacific Proving Grounds contaminated the crew and catch of the Japanese fishing boat Lucky Dragon. One of the fishermen died in Japan seven months later, and the fear of contaminated tuna led to a temporary boycotting of the popular staple in Japan. The incident caused widespread concern around the world, especially regarding the effects of nuclear fallout and atmospheric nuclear testing, and 'provided a decisive impetus for the emergence of the anti-nuclear weapons movement in many countries'. As public awareness and concern mounted over the possible health hazards associated with exposure to the nuclear fallout, various studies were done to assess the extent of the hazard. A Centers for Disease Control and Prevention/ National Cancer Institute study claims that fallout from atmospheric nuclear tests would lead to perhaps 11,000 excess deaths amongst people alive during atmospheric testing in the United States from all forms of cancer, including leukemia, from 1951 to well into the 21st century.As of March 2009, the U.S. is the only nation that compensates nuclear test victims. Since the Radiation Exposure Compensation Act of 1990, more than $1.38 billion in compensation has been approved. The money is going to people who took part in the tests, notably at the Nevada Test Site, and to others exposed to the radiation.