I present here a series of rules pertaining to the ethics of means and ends:
[F]irst, that one's concern with the ethics of means and ends varies inversely with one's personal interest in the issue. ... Accompanying this rule is the parallel one that one's concern with the ethics of means and ends varies inversely with one's distance from the scene of conflict.
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The second rule of the ethics of means and ends is that the judgment of the ethics of means is dependent upon the political position of those sitting in judgment.
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The third rule of the ethics of means and ends is that in war the end justifies almost any means.
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The fourth rule of the ethics of means and ends is that judgment must be made in the context of the times in which the action occurred and not from any other chronological vantage point.
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The fifth rule of the ethics of means and ends is that concern with ethics increases with the number of means available and vice versa.
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The sixth rule of the ethics of means and ends is that the less important the end to be desired, the more one can afford to engage in ethical evaluations of means.
The seventh rule of the ethics of means and ends is that generally success or failure is a mighty determinant of ethics. ... There can be no such thing as a successful traitor, for if one succeeds he becomes a founding father.
The eighth rule of the ethics of means and ends is that the morality of a means depends upon whether the means is being employed at a time of imminent defeat or imminent victory.
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The ninth rule of the ethics of means and ends is that any effective means is automatically judged by the opposition as being unethical.
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The tenth rule of the ethics of means and ends is that you do what you can with what you have and clothe it with moral garments. ... All effective actions require the passport of morality.
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The eleventh rule of the ethics of means and ends is that goals must be phrased in general terms like "Liberty, Equality, Fraternity," "Of the Common Welfare," "Pursuit of Happiness" or "Bread and Peace."
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Means and ends are so qualitatively interrelated that the true question has never been the proverbial one, "Does the End justify the Means?" but always has been "Does this particular end justify this particular means?"
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