“Ethics” has at least three uses potentially relevant here. First, it can be a synonym for ordinary morality, those standards of conduct that apply to all moral agents simply because they are moral agents—“Don’t kill”, “Keep your promises”, “Help the needy”, and so on. Second, “ethics” can refer to those morally binding standards that apply to members of a group simply because they are members of that group. Legal ethics applies to lawyers and no one else; business ethics to people in business and no one else; and so on. Third, “ethics” can refer to a field of philosophy, that is, the attempt to understand morality (including its special standards) as part of a reasonable undertaking. Other names for “ethics” in this third sense include “moral theory” and “ethical theory”. I shall hereafter reserve “ethics” for the special-standards sense, using “morality” for the first sense and “moral theory” for the third. Given this terminology, some “ethical issues” identified in the call for our conference seem in part moral (whether or not they are also ethical, that is, whether or not they concern an 4 existing special standard or might lead to the adoption of such a standard). For example, the threat drones pose to people’s privacy is a moral issue.3 Every moral agent, even the agents of the global arms industry, should, all else equal, avoid contributing to the invasion of people’s privacy. Other issues, such as what to do about “government officials [who] expect some form of quid pro quo for their cooperation”, though ethical issues for most of the global arms industry, are no longer difficult issues. Most of the global arms industry have long since adopted a special standard resolving them. So, for example, the National Defense Industrial Association’s “Statement of Defense Industry Ethics” says that: When contemplating any international sale to a governmental or