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MORAL LEADERSHIP 16

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Headquarters Department of the Army 4

Department of the Army Pamphlet 165–XX 5

Washington, DC 6 XX July 2019 7 8 9 10

This pamphlet contains copyright information 11 Chaplain Corps Activities: Moral Leadership 12

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15 History. DA Pam 165-16, 16 dated 30 October 1987, 17 rescinded on 12 April 2017. 18 19 Summary. This pamphlet 20 provides information and 21 instructional guidance 22 regarding concepts of moral 23 leadership in the Army that 24 undergird moral leadership 25 training. 26 27 Applicability. This pamphlet 28 applies to the Active Army, 29 the Army National 30

Guard/Army National Guard 31 of the United States, and the 32 U.S. Army Reserve, unless 33 otherwise stated. 34 35 Proponent and exception 36 authority. The proponent of 37 this publication is the Army 38 Chief of Chaplains. 39 40 Suggested Improvements. 41 Users are invited to send 42 comments and suggested 43 improvements on DA Form 44 2028 (Recommended 45

Changes to Publications and 46 Blank Forms) directly to Army 47 Chief of Chaplains, 2700 48 Army Pentagon Washington 49 DC 20310–0300. 50 51 Distribution. This pamphlet 52 is available in electronic 53 media only and intended for 54 command levels C, D, and E 55 for the Active Army, the Army 56 National Guard/Army 57 National Guard of the United 58 States, and the U.S. Army 59 Reserve. 60

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SUMMARY 4

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DA PAM 165-XX 6 Moral Leadership 7 8

9 This new Department of the Army pamphlet, dated XX July 2019— 10 11

Supports all Army professionals in understanding Army concepts of moral leadership 12 for personal, institutional, and operational education, training, and development with 13

conceptual foundation from current Army leader development policy, doctrine, and 14 practice as well as historical moral and ethical foundations. 15 16

Clarifies general concepts of moral leadership applicable to the total force with 17 discussion on The Army Ethic, religion and the spiritual dimension, and the impact of 18 diversity and religious freedom. 19

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Clarifies particular moral leadership roles of the Chaplain Corps executed in defined 21 capabilities and responsibilities for moral advisement and training including issues of 22

pastoral care and confidentiality, internal advisement and moral injury. 23 24

Supports Army professionals tasked with moral leadership training in understanding 25

the concepts of moral leadership training in regards to self-development and the 26 implementation of moral leadership training within the institutional and operational 27 domains. 28

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Contents (Listed by paragraph and page number) 4 5 Chapter 1 6 Introduction, page 1 7 Purpose • 1–1, page 1 8 References and forms • 1–2, page 1 9 Explanation of abbreviations and terms • 1–3, page 1 10 Moral leadership and readiness • 1–4, page 1 11 12 Chapter 2 13 Moral Leadership Concepts, page 2 14 Morals and ethics • 2-1, page 2 15 The Army Ethic • 2-2, page 3 16 Religion and the spiritual dimension • 2-3, page 5 17 Integrating the Army Ethic and personal belief • 2-4, page 5 18 Army leadership and moral leadership • 2-5, page 6 19 Strong moral leadership respecting diversity and religious freedom • 2-6, page 6 20 21 Chapter 3 22 Chaplain Corps Roles and Moral Leadership, page 7 23 Chief of Chaplains Responsibilities related to moral leadership • 3-1, page 6 24 Chaplain Corps capabilities and functions • 3-2, page 8 25 Pastoral care, confidentiality, and moral leadership • 3-3, page 8 26 Internal advisement and moral leadership • 3-4, page 9 27 Moral injury, the Chaplain Corps, and moral leadership • 3-5, page 11 28 29 Chapter 4 30 Moral Leadership Training and Education, page 12 31 General • 4-1, page 12 32 Moral leadership training and ethics in the institutional training domain • 4-2, page 13 33 Moral leadership training and the operational training domain • 4-3, page 14 34 Assessment supporting effective operational moral leadership training • 4-4, page 15 35 Determining moral leadership training topics following unit/organizational assessments • 36 4-5, page 16 37 Unit moral leadership training planning and preparation considerations • 4-6, page 18 38 Moral leadership training and the self-development training domain • 4-7, page 19 39 Moral leadership training resources • 4-8, page 20 40 41 Appendixes 42 A. References • page 20 43 B. The Army Ethic • page 23 44 C. An Ethical Reasoning within Design Methodology • page 24 45 D. The Joint Ethics Regulation Ethical Decision Making Framework • page 26 46 E. An Ethical Reasoning Model within the Military Decision Making Process (MDMP) • 47

page 28 48 49 Glossary • page 31 50 51

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Chapter 1 4 Introduction 5

1-1. Purpose 6

a. This Department of the Army (DA) pamphlet (PAM) supports all Army professionals 7 in understanding Army concepts of moral leadership for personal, institutional, and 8 operational education, training, and development. These concepts are in support of 9 current Army leader development policy, doctrine, and practice that throughout our 10 nation’s existence has long held that moral aspects of leadership are critical concerns 11 for all Army professionals. Chapter 2 describes these general concepts of moral 12 leadership applicable to the total force. Chapter 3 describes particular moral leadership 13 roles of the Chaplain Corps executed in defined capabilities and responsibilities for 14 moral advisement and training. Chapter 4 concludes with concepts of moral leadership 15 training in self-development, institutional, and operational domains to support all 16 leaders’ planning and execution of relevant and effective moral leadership training and 17 development programs. 18

b. While moral leadership is a concern of every Army leader, the Chaplain Corps has 19 existed alongside the nation’s Army since its founding, charged with responsibility to 20 help ensure the Army aspires to highest moral and spiritual standards of character. 21 Providing moral and ethical leadership is a critical aspect of the Chaplain Corps mission 22 (FM 1-05, AR 165-1). The moral leadership mission for the Army has been historic and 23 continuous since our nation’s founding. On 29 July 1775 almost a year before the 24 Declaration of Independence, the Continental Congress acted on General Washington’s 25 request to authorize one chaplain for every Continental Army regiment to prioritize the 26 importance of building an Army that was spiritually and morally strong. Today the Army 27 continues to charge the Chaplain Corps with responsibility to support moral leadership 28 efforts by placing HQDA proponency and responsibility for moral leadership with the 29 Chief of Chaplains as leader of the Chaplain Corps (AR 350-58). The responsibility for 30 policy and Army-wide implementation of policy exercised at the strategic level is in close 31 coordination with key stakeholders in support of the Army Leader Development 32 Program (see Chapter 3 below). 33

1-2. References and forms 34

See appendix A. 35

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1-3. Explanation of abbreviations and terms 37

See glossary. 38

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1-4. Moral leadership, character, and readiness 40

a. The Army widely acknowledges moral leadership as a critical support to character 41 development expected to be of increasing importance in support of total force 42 readiness. The U.S. Army Operating Concept, Win in a Complex World 2020-2040, 43 describes significant readiness challenges the Army will face with anticipation of armed 44 conflict marked by increased complexity, in part, because threats, enemies, and 45 adversaries are becoming increasingly capable and elusive. This challenge highlights 46 the need for leaders and cohesive teams that thrive in conditions of complexity and 47 uncertainty. Therefore, Army concepts and Army's Force 2025 and Beyond 48

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comprehensive strategy identify leader development as a near-term priority, noting that 4 competent ethical leadership cannot be substituted with advanced technology or 5 sophisticated weaponry. 6

b. Character is central to leadership throughout Army doctrine as required to develop 7 mutual trust and cohesive teams within mission command (ADRP 6-0), which in turn 8 strengthens resilience and personal and unit readiness. Character development is a 9 unifying theme within The Army Human Dimension Concept; the Talent Management 10 Concept of Operations for Force 2025 and Beyond; an essential requirement for Leader 11 Development (ALDS, ADRP 6-22); and integral to the Army meeting five of the Army 12 Warfighting Challenges (4, 8, 9, 10 and 19). The Army’s two-fold description of 13 character from ADRP 1 clarifies the centrality of morals and values in leadership. This 14 description states that (a) intrinsically, character is one’s true nature including identity, 15 sense of purpose, values, virtues, morals, and conscience, and, (b) operationally, 16 character is an Army professional’s dedication and adherence to the Army Ethic, 17 including Army Values, as consistently and faithfully demonstrated in decisions and 18 actions. The Human Dimension Concept establishes that Army organizations will 19 continue to require the capability to provide tools to improve identified weak areas and 20 sustain identified strengths to provide for commitment to the Army Ethic and character 21 development. 22

c. Therefore Moral leadership is critical to three logically distinct, but related, aspects 23 of total force readiness by enhancing and developing a sustained, motivated, and 24 ethical force: 25

(1) Sustainment readiness, by preparing and influencing Army professionals to be 26 mentally strong and resilient during periods of hardship, crisis or stress to enhance 27 moral injury prevention (see paragraph 3-3 below). 28

(2) Motivation readiness, by helping Soldiers and leaders thoughtfully integrate most 29 deeply held personal core beliefs and values with moral foundations to better motivate 30 individual aspirational efforts to accomplish Army organizational missions. 31

(3) Ethical readiness, by influencing Army professionals and organizations to 32 accomplish missions as an ethical force. Moral leadership failures at the lowest tactical 33 levels can have devastating strategic impact on mission and the Army’s standing with 34 Americans and the international community. 35

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Chapter 2 37

Moral Leadership Concepts 38

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2-1. Morals and ethics 40

a. Morals refers to a sense of right and wrong in principles, values, decisions, and 41 conduct. Federal law recognizes Army leaders’ moral responsibility stating: "All 42 commanders and others in authority in the Army are required to be vigilant in inspecting 43 the conduct of all persons who are placed under their command, guard against and 44 suppress all dissolute and immoral practices, and to correct, according to the laws and 45 regulations of the Army, all persons who are guilty of them." (10 U.S. Code 3583) 46

b. The office Army professionals enter upon taking their oath is not a physical 47 workspace; it is a moral workplace (ADRP 1). Every Army Civilian, enlisted Soldier, and 48 officer takes an oath morally committing themselves to support and defend the 49 Constitution and fulfill duties in faithful obedience to lawful authority. An oath is a public 50

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moral commitment binding Army professionals to unlimited liability - accepting risk of 4 serious personal harm or even death. (ADRP 1). Moral failure can devastate the Army's 5 standing with Americans and the international community. In combat operations, 6 Soldiers must balance between the need to obey superiors without hesitation, and legal 7 and moral use of violence in service of the Nation (ADRP 1). 8

c. While the terms “moral” and “ethical” are often used interchangeably, the two 9 overlapping terms may be distinguished. “Moral” may be understood to refer to general 10 right and wrong in the broadest sense. Ethical systems, codes, norms, and expectations 11 for conduct within particular communities or organizations should seek to be moral. This 12 is true of the Army Ethic, defined in ADRP 1 as resting upon moral foundations and 13 binding Army professionals to a "common moral purpose" (ADRP 1). 14

d. Ethics refers to a system of moral principles, or rules of conduct recognized in 15 respect to a particular class of human actions or a particular group or culture. Ethics 16 reflects upon how morality is practically applied to decisions made in particular contexts 17 and communities, such as the Army, that possess shared guidelines, norms, 18 expectations, and commitments. Some ethics are universally applicable throughout the 19 Army, such as the Army Ethic or the Joint Ethics Regulation’s detailed guidance 20 regarding gifts, political activity, nonfederal entity relationships, and conflicts of interest. 21 Some ethics are particular to more local or specific standards of expected moral or 22 professional behavior. 23

e. Authoritative laws, directives, and policy establish moral and ethical boundaries for 24 conduct by Army professionals, especially in regard to use of lethal land power. Where 25 laws of armed conflict and rules of engagement fail to provide clear discernible courses 26 of action, decisions should conform to moral aspects of the Army Ethic. Ethical issues 27 are simple to assess when law or the Army Ethic are clear. For example, ongoing willful 28 violations of the law of war or rules of engagement are clearly unethical. However, 29 ethical reasoning is often complex and difficult in practice, requiring further analysis and 30 critical thinking. For such complex cases, multiple ethical perspectives may help leaders 31 think through ethical concerns. Brief descriptions of some of these ethical perspectives 32 include: 33

(1) The virtue perspective looks toward desirable character traits of the individual to 34 understand what is ethical in the form of desirable virtues such as courage, justice, and 35 benevolence, and how best to instill such virtues. 36

(2) The deontological perspective understands ethical outcomes derived from a set of 37 agreed-upon values and rules, of which the Army Values and Constitutional rights are 38 examples. 39

(3) The utilitarian perspective seeks decisions producing the greatest good for the 40 greatest number as most favorable. 41

f. In particularly indistinct situations, using concepts from Army Design Methodology 42 (see ADRP 5-0) can also help frame the right problem and consider ethical implications 43 in detail. Appendix C is a sample ethical decision-making framework employing Army 44 Design Methodology with basic ethical perspectives. Appendix D provides an alternate 45 ethical decision making framework suggested by the Joint Ethics Regulation. 46

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2-2. The Army Ethic 48

a. The Army Ethic, defined and described in ADRP 1, is the evolving set of laws, 49 values, and beliefs embedded within the Army culture that motivates and guides 50

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conduct of Army Professionals bound together in common moral purpose. It has origins 4 in the philosophical heritage, theological and cultural traditions, and the historical legacy 5 that frame our Nation. The Army Ethic framework and foundations, depicted in Table 1-6 1 below, motivates and guides appropriate conduct in the Army. Legal and regulatory 7 standards found in codified documents such as the U.S. Constitution, the UCMJ, and 8 the U.S. Code of Federal Regulations are part of the Army Ethic, as are other legal 9 requirements such as lawful orders, the law of armed conflict, and rules of engagement. 10 Deliberate failure to meet these minimum legal norms for ethical conduct can result in 11 legal punishment or other consequences. In addition to legal foundations, the Army also 12 draws moral foundations of its ethic from traditions, customs, and documents with moral 13 content and civic importance. The Army Ethic establishes moral and ethical boundaries 14 as a common denominator ethic for conduct by all Army professionals. 15

b. The Army Values. The Army Values are part of, and inherent to, moral principles of 16 the Army Ethic, and specifically include---- 17

(1) Loyalty. Bear true faith and allegiance to the U.S. Constitution, the Army, your unit, 18 and other Soldiers. This means supporting the military and civilian chain of command, 19 as well as devoting oneself to the welfare of others. 20

(2) Duty. Fulfill your obligations. Duty is the legal and moral obligation to do what 21 should be done without being told. 22

(3) Respect. Treat people as they should be treated. This is the same as do unto 23 others as you would have done to you. 24

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(4) Selfless service. Put the welfare of the Nation, the Army, and your subordinates 4 before your own. This means putting the welfare of the Nation and accomplishment of 5 the mission ahead of personal desires. 6

(5) Honor. Live up to all the Army Values. This implies always following your moral 7 compass in any circumstance. 8

(6) Integrity. Do what is right, legally, and morally. This is the thread woven through 9 the fabric of the professional Army ethic. It means honesty, uprightness, the avoidance 10 of deception, and steadfast adherence to standards of behavior. 11

(7) Personal Courage. Face fear, danger, or adversity (physical or moral). This means 12 being brave under all circumstances (physical or moral). 13

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2-3. Religion and the spiritual dimension 15

a. Individual personal beliefs rooted in personal religion and spirituality are often 16 critical considerations of moral leadership. An Army professional’s moral and ethical 17 viewpoint, and their motivation to follow what they understand to be right, is shaped and 18 driven by personal core values and beliefs defined as the spiritual dimension. The 19 spiritual dimension as defined in the Army is based on an individual's core religious, 20 philosophical, or human values forms an individual's sense of identity, purpose, 21 motivation, character and integrity. These elements, which define the essence of a 22 person, enable one to build inner strength, make meaning of experiences, behave 23 ethically, persevere through challenges, and be resilient when faced with adversity (AR 24 600-63, AR 350-53). 25

b. Religion may be described as a set of beliefs concerning a divine or transcendent 26 cause, nature, and purpose of the universe typically accompanied with devotional and 27 ritual observances along with an accompanying moral code governing the conduct of 28 human affairs (ATP 1-05.03, ATP 1-05.04). Most Army professionals identify with some 29 form of religious belief underlying the spiritual dimension. Since religion is often the 30 most important factor in individual moral outlook and motivation, moral leadership 31 involves a leaders’ ability to understand and respect religious and spiritual beliefs in 32 order to influence moral behavior in Army organizations. The strong support for robust 33 exercise and practice of religion is reflected in DoD and Army policy concerning the 34 accommodation of religion. This requires leaders to ensure that Soldiers and Army 35 Civilians have opportunity to practice their faith, at times requiring exception to generally 36 applicable rules in order to avoid a substantial burden to a person’s sincere religious 37 belief (DoDI 1300.17, AR 600-20). No leader may apply undue influence, coerce, or 38 harass subordinates with reference to matters of religion, but instead foster respect for 39 the diverse religious, spiritual, and philosophical traditions that constitute spiritual 40 strength that makes America and its Army strong. 41

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2-4. Integrating the Army Ethic and personal belief 43

Personal moral beliefs grounded in the spiritual dimension and religion inform and 44 motivate Army leaders' own advice, decisions, and leadership philosophies. Such 45 personal viewpoints must be consistent and integrated with faithful adherence and 46 pursuit of the Army Ethic, Army Values, and mission objectives. Personal morality 47 inevitably extends beyond Army Values, including diverse cultural, religious, and 48 philosophical beliefs and traditions (ADRP 6-22). Growing understanding and consistent 49 practice of one’s own religion, character and integrity reinforces the moral norms of the 50

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Army Ethic. The Army Ethic is the common denominator foundation upon which all 4 Army professionals base their ethical conduct. Personal convictions may provide further 5 motivation and philosophy to build upon this foundation; the guidelines of the Army Ethic 6 do not provide specific courses of action for all moral and ethical issues or alternatives 7 Army professionals face. However, in official actions and decisions these personal 8 convictions and values must align with the Army Ethic (and the Army Values that are a 9 part of that ethic) to which Army leaders and professionals have committed themselves 10 by oath. Army leader development, education, and all domains of training should seek 11 to spur on reflection and articulate clarity on how an individual best integrates and 12 applies their own personal beliefs with the Army Ethic. 13

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2-5. Army leadership and moral leadership 15

a. Leadership. Leadership is the process of influencing people by providing purpose, 16 direction, and motivation to accomplish the mission and improve the organization. This 17 definition applies to all Army professionals both military and civilian (AR 600-100, ADP 18 6-22, ADRP 6-22). 19

b. Moral leadership. Moral leadership is the process of influencing people by providing 20 moral purpose, direction, or motivation to accomplish the mission and improve the 21 organization consistent with the Army Ethic. 22

c. Character. Throughout Army leadership policy and doctrine (e.g., AR 600-100, 23 ADRP 6-22), “character” is listed first among the three leader attributes, the other two 24 being “presence” and “intellect”. Character, described as a person’s moral and ethical 25 qualities that help a leader determine what is right, give a leader motivation to do what 26 is appropriate regardless of the circumstances or consequences (ADRP 6-22). It is in 27 the process of becoming a person of strong character that one develops as a good 28 leader (AR 600-100). 29

d. Moral courage. Army leadership doctrine emphasizes moral courage as a critical 30 aspect of moral leadership. Moral courage is the commitment to do what is right 31 (ethical), despite risk, adversity, and fear. It empowers leaders to stand firm on values, 32 principles, and convictions in taking responsibility for decisions and actions (ADRP 6-33 22). Army leaders must be prepared to balance moral interests in protecting Soldiers' 34 safety and lives with ensuring mission accomplishment. Moral courage to make hard 35 decisions and risking Soldiers' lives and using lethal force against opposing forces is 36 morally justifiable to protect the Nation. These are constitutional freedoms that Army 37 professionals are sworn to protect and defend (ADRP 1). Moral courage is a 38 requirement where the best decision entails cost to personal safety, reputation, or 39 career advancement. Moral courage enables ethical decisions when facing pressure 40 from superiors preferring opposing short-term objectives; it may also require resistance 41 to subordinates' preference for reduced exposure to hardship or risk of injury. Moral 42 leadership seeks to instill moral courage throughout Army organizations to foster 43 climates that encourage speaking out against sexual harassment, hazing, rules of 44 engagement violations, and other immoral conduct. 45

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2-6. Strong moral leadership respecting diversity and religious freedom 47

Army leaders are expected to "demonstrate the moral and ethical compass for their 48 organizations" (ADP 1), but must do so without using their official position to impose or 49 force upon others particular religious convictions without their consent. The First 50

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Amendment of the U.S. Constitution states "Congress shall make no law respecting an 4 establishment of religion or prohibiting the free exercise thereof…” Pluralistic concerns 5 represented by the First Amendment are concerns reinforced in other mandates of law 6 and policy. Civil rights and equal opportunity law and policy undergird an Army 7 commitment to provide equal opportunity and fair treatment for military personnel and 8 Families without regard to race, color, gender, religion, sexual orientation, or national 9 origin. The Joint Ethics Regulation (JER) requires all Army leaders and Soldiers to 10 "adhere strictly to (this) policy of equal opportunity." Furthermore, under the JER, 11 leaders avoid official actions and statements appearing to endorse particular religious 12 groups or organizations. Army professionals have a right to religious expression in the 13 workplace, but must avoid statements or actions that could suggest or imply official 14 government endorsement or preferential treatment of non-Federal entities such as 15 particular religious organizations or faith groups IAW paragraph 3-209 of the JER. 16 Personal moral and religious convictions that makeup the spiritual dimension may, and 17 should, inform and motivate Army leaders' official leadership philosophies, decisions 18 and actions. Such personal viewpoints should be consistent with faithful adherence and 19 pursuit of these pluralistic principles grounded in the First Amendment and Army Ethic 20 and Values. 21

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Chapter 3 23

Chaplain Corps Roles and Moral Leadership 24

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3-1. Chief of Chaplains responsibilities related to moral leadership 26

a. The Chief of Chaplains (CCH) is charged with exercising HQDA responsibility for 27 moral leadership not only for the Chaplain Corps, but for the entire Army (AR 350-1). 28 Related to this broad Army wide responsibility, the CCH is specifically charged as 29 leader of the Chaplain Corps to: 30

(1) Advise the Secretary of the Army, the Chief of Staff of the Army, and all DA 31 officials and organizations on chaplaincy matters (to include the required capability to 32 advise commands at all echelons on morals and ethics discussed in paragraph 3-2). 33

(2) Develop and provide training at Army schools on topics to include ethics, moral 34 leadership, spiritual fitness and Soldier and Family readiness. 35

(3) Establish and maintain strategic-level leader development venues, working groups, 36 and councils. 37

(4) Advise and coordinate with the Armed Forces Chaplains Board and the Joint Staff 38 Chaplain on matters of morals and ethics. 39

(5) Provide advice and assistance to Army leaders on the religious and spiritual 40 connections associated with the moral responsibilities of command, ethical decision- 41 making, personal values, and personal relationships. 42

b. The CCH primarily fulfills these Army-wide responsibilities by providing leadership 43 and technical supervision to all Chaplain Corps personnel who execute these 44 responsibilities on behalf of the CCH. As leader of the Chaplain Corps in this regard and 45 moral leadership matters, the CCH is responsible to: 46

(1) Develop and implement Chaplain Corps policy, plans and programs as proponent 47 for the branch. 48

(2) Direct Chaplain Corps support and assistance in resilience programs 49

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(3) Direct the professional training and development of all Chaplain Corps personnel 4 to include provision of specialized training to chaplains in Ethics, Biomedical Ethics, and 5 Chaplain Clinical Ethics. 6

(4) Develop and publish the chaplaincy training strategy, annual Chaplain Corps 7 training guidance, and training products executed at the garrison, State, and/or territory, 8 region, or command level. 9

(5) Lead and support commanders’ chaplain-led moral leadership training (MLT) 10 programs supporting the Army Profession and Ethic that: 11

(a) Address the religious, moral, social, and ethical dimensions of Soldier and civilian 12 actions in war and during peace, and 13

(b) Build cohesive units with stronger Soldiers, Civilians, and Families by addressing a 14 variety of moral, ethical, social and spiritual issues. 15

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3-2. Chaplain Corps capabilities and functions 17

Alongside CCH responsibilities described in the preceding paragraph, there are 18 functions assigned to the Chaplain Corps as a whole performed at every echelon of 19 command. These functions, or required capabilities, are authoritatively captured under 20 broad headings that may be summarized as a) provide religious support and b) advise 21 the command (AR 165-1, FM 1-05). Both Chaplain Corps capabilities are critical 22 supports to moral leadership. 23

a. Provide Religious Support (RS). For sustainment and readiness purposes, the 24 Army requires the Chaplain Corps capability to perform or provide RS in supporting free 25 exercise of religion and resiliency. This capability includes, but is not limited to, 26 particularly religious functions in the traditional sense of the word “religion” such as 27 worship services, rites and sacraments, and religious education. Additionally, this 28 capability includes general spiritual and pastoral care for all. “Religious support,” 29 explained in Army doctrine as a Chaplain Corps role, is applicable and relevant for all 30 personnel including functions such as general pastoral counseling and care regarding 31 moral and family life issues. Paragraph 3-3 describes a personal and confidential 32 pastoral care function that supports moral leadership in ways only the Chaplain Corps is 33 responsible and capable of providing for all those affiliated with a particular religion, and 34 those who are not. For most Army professionals who do indeed identify with a particular 35 religion, faith-specific RS functions (e.g., worship services, rites, sacraments, 36 ordinances, and religious education) are fundamental to moral leadership, since the 37 “spiritual dimension” of these religious adherents grounds their “sense of identity, 38 purpose, motivation, character, and integrity… enabling one to build inner strength (and) 39 behave ethically” (see paragraph 2-3 above). 40

b. Advise the command on religion, morals and ethics. The Chaplain Corps advises 41 commands at all echelons on religion, morals, ethics and morale (JG 1-05, AR 165-1, 42 FM 1-05, ATP 1-05.04). This “advise” capability breaks down further into external (ATP 43 1-05.03) and internal (ATP 1-05.04). External advisement is concerned with the mission 44 impacts of the religious environment of a population within an area of operations; it is 45 the internal advisement Chaplain Corps capability that is of particular importance 46 impacting moral leadership described in paragraph 3-4 below. 47

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3-3. Pastoral care, confidentiality, and moral leadership 49

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a. General description. The Chaplain Corps capability of confidential pastoral care and 4 counseling for all personnel, regardless of their affiliation with any particular religion, is 5 the Army’s unparalleled and essential capability supporting moral development and 6 action at all echelons. This capability allows moral actors to safely reflect upon, and 7 discuss, potential ethical lapses or challenges that occur in the midst of the workplace, 8 combat, or family life. Education, training, and personal thoughtful integration of 9 personal belief systems with the Army Ethic are important to moral character 10 development. However, as important as that cognitive foundation is for moral 11 leadership, critical leader development in the moral sphere also occurs in the line of 12 duty where difficult or complex ethical choices are made in ill-defined and stressful 13 circumstances. Pastoral care and counseling permit reflection and dialogue to occur as 14 the moral issues arise. Pastoral care and counseling may be defined to include crisis 15 intervention (stress management, fear, grief, or trauma); visitation at medical and 16 confinement facilities; suicide prevention and intervention; and counseling for religious 17 formation and spiritual direction (FM 1-05). 18

b. Confidentiality and trust. Candid personal discussion of the most sensitive moral 19 problems, whether in personal relationships or work, requires highest degrees of trust. 20 Confidentiality may be the most pivotal factor in personal willingness to discuss 21 sensitive moral and ethical issues. A professional, trusted counselor competent and 22 willing to take time to discuss these problems helps Army professionals value, 23 remember, and apply aspirational ethics and screen out inappropriate hidden motives, 24 bias, or prejudice. This avoids moral failures in the present, and develops moral leaders 25 for the future. Only the Chaplaincy can offer the security and trust of complete 26 confidentiality in one-on-one pastoral counseling. This is a “no exceptions” policy of 27 confidentiality for pastoral counseling and backed by legally enforceable directives 28 expressed in Military Rule of Evidence (Mil. R. Evid.) 503 in the Manual for Courts-29 Martial and AR 165-1. Privileged communications under Mil. R. Evid. 503 generally 30 prevents disclosure of communication with a chaplain or religious affairs specialist if a) 31 the communication was made as a formal act of religion or “matter of conscience”, and 32 b) the communication was intended to be confidential. If this Mil. R. Evid.503 standard is 33 met no authority can compel or permit a chaplain or religious affairs specialist to reveal 34 this confidential information unless the counselee consents to and permits such 35 disclosure. Exceptions do not exist as they do for other professional advisors. National 36 security and harm to self or others are not exceptions allowing revealing a confidence. 37 Admission of criminal or moral wrongdoing by a counselee is not an exception, no 38 matter how serious the crime. Even a counselees’ expressed intent to commit future 39 crimes is not an exception as it generally is for attorney-client privilege (Mil. R. Evid. 40 502). No other Army professional to include medical and behavioral health personnel 41 offer such unqualified confidentiality to enable complete trust to make way for candid 42 discussion of the most sensitive moral problems. These pastoral discussions allow 43 chaplains to help counselees consider purpose, motivation, and direction toward proper 44 moral behavior that is fundamental to moral leadership. 45

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3-4. Internal advisement and moral leadership 47

a. General description. Internal advisement is a required RS capability that advises on 48 religion, morals, and morale within units, and ethical decision making of the command 49 (ADP 1-02, ATP 1-05.04). While the “provide” capability is focused on sustainment of 50 individuals on matters of personal concern, the “advise” capability is focused upon 51

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issues that impact military operations or unit and individual readiness. The “provide” 4 religious leader function may overlap in some instances with internal advisement. For 5 example, a commander could desire to meet with a chaplain one-on-one to 6 confidentially discuss simultaneously how to make a difficult ethical decision on an 7 operational matter from both a personal religious perspective (provide) and a 8 professional ethical sense (advise). Advisement to the “command” on morals and ethics 9 is not limited to the commander and immediate staff, but provided to every Army 10 professional who takes action on behalf of the command. Mission command philosophy 11 underlines this as a commander’s responsibility and mission orders do not 12 micromanage, but instead provide intent and boundaries within which subordinate 13 leaders exercise initiative to decide and act in furthering command intent (ADP 6-0). 14 ATP 1-05.04 provides further conceptual and practical guidance for the Chaplain Corps 15 on how to assess, plan, prepare and execute moral leadership training as a form of 16 internal advisement. 17

b. Confidentiality Available for Operational Advisement. Moral and ethical advisement 18 on official Army decision-making is provided in a variety of formats to include formal and 19 informal staff communication to both individuals and groups serving in an official Army 20 capacity. The same confidential privilege available for pastoral counseling discussed in 21 paragraph 3-3 is available for one-on-one internal advisement on official operational 22 advisement since moral and ethical advisement is a “matter of conscience” (issues of 23 right and wrong decisions and conduct). 24

c. Chaplain Corps uniquely situated for moral leadership advisement. All Army leaders 25 should be familiar with how the Chaplain Corps is uniquely situated among all diverse 26 military branches, professions, and staff positions to advise and train on matters of 27 morals and ethics in order to promote moral leadership. 28

(1) First, the Chaplain Corps has the authoritative responsibility for moral leadership in 29 the Army according to policy and doctrinal capabilities (see para 3-1 and 3-2). 30

(2) Second, chaplains serve as members of commanders' personal and special staff, 31 and therefore are among that small group of leaders within units required to have direct 32 access to commanders in candidly discussing moral issues. 33

(3) Third, chaplains possess a unique ability by nature of their official duties to move 34 throughout echelons and sections within an organization to people of highest and lowest 35 rank and influence, confidentially listening to candid opinions. This provides a broad 36 basis for candid assessments of moral issues on behalf of leadership. 37

(4) Fourth, the complete confidentiality chaplains offer commanders and other unit 38 decision makers when discussing ethical and moral issues provides a place to discuss 39 these issues freely and candidly, without risk of disclosure. Non-religious operational 40 matters are privileged matters, under Mil. R. Evid.503, if they involve ethics or morals as 41 matters involving conscience (issues of right and wrong) whenever the advisee intends 42 the conversation to remain confidential. For example, staff judge advocates advising on 43 operational matters cannot provide personal confidentiality to the commander in the 44 course of such official advisement. Similarly, attorney Ethics Counselors are prohibited 45 by the Joint Ethics Regulation (subsection 1-212) from providing attorney-client 46 confidentiality to advisees in the course of their ethics advisement. 47

(5) Finally, military chaplains are by professional necessity trained and experienced to 48 hold together with integrity both a) full commitment to one's own personal religious-49 spiritual convictions, and b) pluralistic constitutional concerns to serve diverse military 50

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communities without improperly using one’s office to unfairly impose particular religious 4 views on others. 5

d. Internal advisement and reporting misconduct. ADRP 1 and the principles of moral 6 leadership discussed above require Army Professionals to reject and report illegal, 7 unethical, or immoral orders or actions. It often takes substantial moral courage to 8 appropriately confront and/or report illegal, unethical, or immoral behavior to enforce 9 high moral standards in an organization, especially when reporting peers and 10 subordinates. The internal advisement capability to speak confidentially with a chaplain 11 about others’ illegal or unethical conduct in a unit should therefore be a well-known 12 option in all Army organizations. Any Army professional can speak confidentially with a 13 chaplain about ongoing behavior in total anonymity. The advisee can decide after the 14 conversation with the chaplain to remain anonymous concerning the report about 15 others’ misconduct at no personal risk, while allowing the chaplain to go forward and act 16 upon the information to help ensure continued unethical or illegal conduct in the unit 17 does not continue. Army professionals should all be aware that, no matter one’s level of 18 personal moral courage to go on record and file an official report or statement, there is 19 no good moral excuse for not coming forward to a chaplain to at least anonymously 20 discuss misconduct in the unit impacting ethical climate, readiness, and mission 21 accomplishment. 22

23

3.5. Moral injury, the Chaplain Corps, and moral leadership 24

a. Moral injury described. Moral injury is a form of psychological, mental or spiritual 25 trauma, distinct from post-traumatic stress disorder (PTSD) but often accompanied by 26 PTSD, whereby an individual’s observation of or participation in certain acts run counter 27 to deeply held moral beliefs. Those persons who witness or perpetrate acts (or failures 28 to act) that transgress deeply held moral beliefs (such as can occur in combat) may 29 later associate those memories with feelings of deep guilt and/or shame. Moral injury 30 may often be related to mental stress or discomfort of a) holding two or more opposing 31 beliefs or values, b) performing actions contradictory to one or more beliefs or values, or 32 c) confrontation with new information conflicting with existing beliefs or values. For 33 example, a Soldier may strongly value sanctity of human life alongside a strong sense 34 of honor in participating in lethal combat defeat of national enemies, therefore suffering 35 ongoing intense feelings of guilt or shame over participation in taking human life in 36 combat. Deeply impactful, morally injurious events can lead to severe emotional, 37 psychological, behavioral, spiritual, and social impact if left untreated and unresolved. 38 Moral injury, often compounded by PTSD may contribute to comparatively high suicide 39 rates for military personnel who have deployed to combat. 40

b. Moral leadership training and moral injury. Chaplain-led moral leadership training 41 (MLT) strengthens moral commitment and actions, and therefore can significantly 42 prevent or mitigate moral injury incidents. MLT aims to foster command climates where 43 immoral and unethical behavior is minimized rather than tolerated. MLT also 44 encourages individual understanding and moral development of personal professed 45 value systems integrated with the Army Ethic. Furthermore, moral leadership training 46 can familiarize Army professionals with moral injury concepts, fostering climates where 47 peers who struggle with these issues are more widely encouraged to seek out 48 confidential pastoral care or behavioral health help. 49

c. Moral injury and chaplain counsel. Moral injury is related to a sense of guilt or 50 shame, regardless of whether such guilt or shame is warranted or misplaced. As part of 51

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a multidisciplinary team approach, chaplains offer unqualified confidentiality uniquely 4 addressing these issues in pastoral counseling even extending to illegal misconduct 5 beyond the full confidentiality behavioral health professionals may offer. Chaplains as 6 religious leaders are best situated to provide sensitive counsel regarding personal 7 spiritual issues and belief systems to help moral injury counselees seek deeper 8 understanding, forgiveness for self or others, resolution, and peace to sustain a 9 counselee’s self-identification as a moral leader. 10

11

Chapter 4 12

Moral Leadership Training and Education 13

14

4-1. General 15

a. The foundational substantive content grounding all moral leadership training 16 (MLT) and education is described in Chapter 2 of this publication. The Chaplain Corps 17 with proponent and doctrinal responsibilities described in Chapter 3 has the critical role 18 at strategic, operational, and tactical levels advising all Army commands and 19 organizations on moral leadership development and training. This chapter shows how 20 the Army and Chaplain Corps conduct assessment planning, development, and 21 execution of MLT and education. The Chaplain Corps performs this role in support of 22 the Leader Development Program and Center for the Army Profession and Leadership. 23 This chapter provides guiding principles how MLT and education are synchronized 24 throughout all three domains of training. MLT and moral-ethical education are matched 25 with experience in leader development (see the Army Leader Development Model at 26 Figure 1-1 below) to enable ethical decision-making and positive moral influence on key 27 individuals, organizations, and institutions both within and beyond the Army. 28

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4 5 b. The Army Learning Concept for Training and Education provides important 6

concepts supporting MLT and education planning, development and execution. MLT 7 should present complex moral dilemmas forcing leaders to consider tactical, 8 operational, and strategic implications of moral failures and success for Army missions, 9 especially in war. MLT should help trainees consider and experience situations of 10 ambiguity and chaos where they can demonstrate reliance upon unchanging ethical 11 imperatives of the Army Ethic and Values, providing meaningful feedback on their 12 performance. MLT should motivate trainees to develop a robust evaluative 13 understanding of these foundational principles leading them to self-initiated moral 14 leadership development. 15

c. Almost all decisions have a moral-ethical component. Chaplain Corps senior 16 leaders at strategic and institutional levels support development of systems and 17 procedures enabling infusion of moral concepts and lessons learned into all types of 18 operational and institutional training. While the Chief of Chaplains is HQDA proponent 19 for moral leadership and MLT, in both institutional and operational training Army 20 instructors and trainers external to the Chaplain Corps will often provide or incorporate 21 planned moral-ethical aspects of training and education. MLT and education in all 22 domains should be interactive, engaging, challenging, and adapted to trainees’ learning 23 levels as operational MLT builds upon moral-ethical education provided in learning 24 institutions. MLT at the collective level should emphasize collaborative approaches to 25 moral challenges; for example, the total force should be familiar with Chaplain Corps 26 confidential services available at every echelon of Army service described in Chapter 3 27 enabling team collective solutions to garrison and operational moral challenges. 28

29

4-2. Moral leadership training and ethics in the institutional training domain 30

a. The Chief of Chaplains exercises HQDA proponency for moral leadership to 31 influence institutional moral-ethical learning primarily through the Combined Arms 32 Center Command Chaplain’s coordination and supervision of chaplains assigned as 33 ethicist instructors at Army centers and schools. Chaplains provide formal ethics 34 instructor positions across the Army, including approximately 22 chaplain ethicist 35 subject matter experts serving 20 organizations include senior service colleges such as 36 the Command and General Staff College, the Army War College, and the National 37 Defense University. While all chaplains are trained to levels of sufficient competency for 38 general moral and ethical advisement and MLT, these chaplain ethicists are selected to 39 receive 12-15 months of advanced civil schooling often involving obtaining Master’s 40 degrees in many of the best university ethics programs in the nation. These chaplain 41 ethicists make up an Army ethics subject matter expert community of practice serving 42 ethics needs and supporting Army wide training at the strategic, operational, and tactical 43 level. 44

b. The Chaplain Corps synchronizes moral-ethical institutional learning efforts with 45 CAPL using a five phase systematic process used by Army centers and schools to 46 guide learning product development activities such as, analysis, design, development, 47 implementation, and evaluation (ADDIE). The ADDIE process (see Figure 2-2 below) 48 supports development of Army learning products, surmounts learning gaps, focuses 49 learning on critical moral-ethical learning requirements, identifies specific learning 50

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objectives, provides assessment and/or evaluative feedback, and identifies alternative 4 learning methods to build upon in the operational domain. 5

c. Moral and ethical institutional learning is critical to meeting the Army need for 6 strategic thinkers possessing sufficient intellectual tools to serve as planners, advisors, 7 and leaders at the most senior levels of command. The Army recognizes this to be a 8 long-term process that builds upon formal education with tools useful in operational 9 assignments, broadening assignments, and self-development. Institutional moral and 10 ethical education and training encourages critical and creative thinking that evaluates 11 contrasting viewpoints, applies historical lessons, and employs ethical reasoning 12 frameworks such as those listed in Appendices D and E. In order to best support 13 personal integration and future use of these intellectual tools, individuals should be 14 encouraged to further refine and employ these ethical reasoning frameworks and 15 personal ethical philosophy integrated with their personal spiritual and philosophical 16 viewpoints. This learner-centric approach increases likelihood that individuals will be 17 motivated for continued operational use of these tools for career-long moral leader 18 development aligned with the Army Ethic and Values. 19

20

21

4-3. Moral leadership training and the operational training domain 22

a. General. Commanders are responsible for moral leadership training and 23 development in their units. Chaplains are the primary advisors and executors of MLT in 24 Army units in the operational domain, recommending relevant topics and content based 25 on proper staff assessment, planning, preparation and execution. AR 600-100 provides 26 a background for Army leadership philosophy and policies in general for unit training. 27

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MLT looks particularly to doctrinal publications such as ADRP 6-22, ADRP 1, and ATP 4 1-05.04 as discussed in Chapter 2 of this DA PAM 165-16. Chaplains at all echelons 5 seek opportunities to incorporate ethical dilemmas and MLT into other types of required 6 and scheduled training according to the unit’s standard mission essential task list 7 (METL). Standard METLs can be found on the Army Training Network (ATN), Digital 8 Training Management System (DTMS), and Combined Arms Training Strategy (CATS). 9 Supervisory chaplains generally ensure subordinate chaplains and religious affairs 10 specialists create training plans for their organizational level consistent with the Chief of 11 Chaplains’ annual training and leader development guidance and unit training guidance. 12 MLT programs are best planned and planned in advance to ensure training is integrated 13 into unit and command training plans and budget with due consideration of prospective 14 unit missions and deployment cycle limitations, working in close coordination with S-15 3/G-3 staff and operational planning processes (see AR 350-1, Chapter 5, Section II). 16 MLT is not limited to military personnel but also appropriately addresses Army Civilians. 17

18

4-4. Assessment supporting effective operational moral leadership training 19

Army policy and doctrine allow unit commanders and chaplains wide latitude to 20 determine appropriate MLT topics and programs for their units. This wide range of 21 potential moral topics corresponds to a parallel need for chaplains to conduct 22 assessments to ensure MLT leverages limited training opportunities matched to the unit 23 and to assigned missions where operational training will occur. These assessments and 24 planning must be coordinated with chaplain technical supervisory channel guidance (AR 25 165-1). Chapter 2 of ATP 1-05.04 provides detailed guidance on how chaplains assess 26 moral-ethical challenges and needs in a unit. These issues arise from current ongoing 27 moral issues and problems, or may be anticipated issues based on future assigned 28 missions, such as in preparation for combat deployment. Much of the information 29 gained from these sources is valuable not only to decide upon MLT specific topics but 30 also to provide informative data for training materials. Sources of MLT unit assessment 31 and analysis include— 32

a. Direct unit ministry team observations. Chaplain Corps personnel possess unique 33 abilities to personally interact with all unit personnel on areas of both professional and 34 personal concern to enable identification of moral issues and trends from direct 35 observation and conversations. No unit operational area (e.g. detention facilities, 36 combatant targeting working groups/cells) should be exempt from chaplain visitation to 37 assess potential moral-ethical issues, although some contexts require advance 38 coordination or approval to ensure proper safety risk mitigation and ensuring available 39 chaplains with proper clearance. Confidential pastoral care conversations generate rich 40 sources of knowledge of ongoing organizational ethical issues such as suicidal ideation, 41 alcohol and drug problems, and other at risk behaviors that are otherwise hidden to 42 other Army unit leaders. 43

b. Chain of command. Chaplain Corps personnel should listen to candid 44 assessments from unit leaders in the chain of command down through the lowest 45 organizational levels, particularly to NCO leaders, concerning perceptions of practical 46 moral and ethical problems. 47

c. Equal opportunity advisors. 48

d. Sexual assault response coordinators and sexual harassment/assault response 49 prevention specialists. 50

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e. Medical personnel and behavioral health specialists. While individual names and 4 details are often unavailable, medical personnel can be valuable sources of information 5 and reports on trends and at risk behaviors with moral implications. 6

f. S-1/G-1 personnel. S-1/G-1 staff can provide relevant reports to chaplains such as 7 ad hoc queries on a wide variety of personnel characteristics at the unit level, or G-1 8 Public Health Command reports comparing Army-wide health issues and trends 9 affecting operational readiness and preventive health and safety with moral implications. 10

g. Judge advocates, military police, and law enforcement personnel. These military 11 personnel can provide unit and military community trends and reports on crime, military 12 justice issues, or Joint Ethics Regulation recurring issues with moral implications. 13

h. Inspector general (IG) personnel. IG personnel can be valuable sources of 14 information and advice to support assessment and partnership in light of the IG charge 15 to assess or investigate alleged violations of the Army Ethic and to assist commands in 16 training leaders on the moral principles of the Army Ethic. 17

i. Social media sites. Certain social media sites regularly used by unit members can 18 present Chaplain Corps personnel with ongoing discussion of practical moral challenges 19 and complaints in the unit and community, although caution is advisable in confirming 20 allegations and facts underlying that information. 21

j. Surveys and focus groups. Commanders use command climate surveys and focus 22 groups to assess command climate issues within units in both garrison and deployed 23 operational environments (AR 600-20). Chaplains may obtain reports generated from 24 these surveys that routinely provide assessment information on equal opportunity, 25 sexual harassment/assault, and leadership issues relevant to internal ethics and 26 morale. UMTs and chaplain sections may develop surveys to assess moral issues and 27 needs adapted to the context of their organizations; survey content and implementation 28 should be coordinated in advance with servicing judge advocates to ensure compliance 29 with Privacy Act concerns. 30

31

4-5. Determining moral leadership training topics following unit/organizational 32 assessments 33

The assessment of unit moral-ethical issues provides chaplains informed perspective, 34 enabling determination of best MLT topics to recommend as part of command and staff 35 planning processes in operations (ATP 1-05.04, FM 6-0). 36

a. Universal moral leadership training topics. The following three topics incorporated 37 into planned programs of operational MLT. Degrees of emphasis will consider specific 38 unit/mission assessments and trainees’ learning capacities: 39

(1) Summary review of the Army Ethic and application of morals and ethics in the 40 Army (see Chapter 2). 41

(2) Provision of at least one moral-ethical reasoning framework (see the two examples 42 provided in Appendices C and D). Providing trainees a way in which to think through 43 difficult moral-ethical problems promotes disciplined thinking that facilitates MLT, and 44 also increases awareness of available resources Army professionals may use for future 45 moral-ethical challenges. 46

(3) Familiarization and relevance of confidential Chaplain Corps services. MLT should 47 always inform trainees of the opportunity to speak with a chaplain confidentially about 48 any moral-ethical challenge, personal or professional. Trainees should understand there 49 are no exceptions to the full confidentiality chaplains provide in discussing any moral 50

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and ethical matter. Moral and ethical matters are by definition “matters of conscience” 4 and afforded legally protected confidentiality. The confidentiality can cover discussion of 5 one’s own misconduct, or that of others. Anyone preferring anonymity in reporting 6 others’ moral or illegal misconduct to the chaplain may do so one-on-one with a 7 chaplain, allowing further action to address unit moral problems without disclosing 8 sources of information. This has a positive deterrent effect in units, with potential 9 wrongdoers knowing persons may anonymously report their misconduct without risk. 10 Great moral courage is sometimes necessary in coming forward openly and on the 11 record to report moral or criminal misconduct. In contrast, MLT instructs that there is no 12 excuse for failing to, at least anonymously, come forward to report ongoing misconduct 13 or moral problems to a chaplain, who can then take action to address the problem with 14 other Army leaders without attribution to the source of the information. This confidential 15 chaplain capability is unmatched in the Army for continued moral leadership 16 development to enable no-risk discussion and reflection upon moral issues and 17 decisions. MLT encouragement of individuals to take advantage of this service 18 promotes self-development subsequent to formal MLT training in pursuit of the Army 19 Ethic, an ethic integrated with individuals’ spiritual and religious preferences. 20

b. Sample MLT topics. In addition to the three topics listed above appropriate for 21 inclusion in all MLT programs, the following topics based upon assessments described 22 in paragraph 4-5 above, are used: 23

(1) Detailed discussion of legal and moral frameworks supporting the Army Ethic 24 (Figure 1-1) 25

(2) Review and discussion of applicable oaths, creeds, and norms of conduct 26 (Appendix B of ADRP 1) and the moral purposes and impacts of oaths. 27

(3) Discussion of how spiritual fitness (as defined in the Army, AR 600-63) and 28 religious-spiritual formation serve as a basis for character and moral behavior 29 (paragraph 2-3 and 2-4). 30

(4) Moral dimensions underlying respect and accommodation for diverse forms of 31 religious exercise and belief in the workplace, informed by policy on religious 32 accommodation (DODD 1300.17 and AR 600-20). 33

(5) Different philosophical approaches to ethics (see e.g., the five approaches listed at 34 Appendix E) and how consideration of these supports making best decisions when 35 facing difficult moral choices. 36

(6) Moral dimensions of duty, honor, sacrificial service, and courage in combat. 37

(7) Moral injury prevention and responses. 38

(8) The history of our religious, philosophical, and military heritage reflected in the 39 Army Ethic and its underlying framework documents such as the Declaration of 40 Independence and U.S. Constitution/Bill of Rights. 41

(9) Historical case studies and lessons learned from moral-ethical military successes 42 and failures. 43

(10) Moral-ethical dimensions and foundations of lawful orders and the Uniform Code 44 of Military Justice. 45

(11) Moral-ethical dimensions and foundations of the just war tradition and law of 46 armed conflict (DOD Law of War Manual, FM 27-10). 47

(12) Safety and its moral implications. 48

(13) Moral responsibility and courage in suicide prevention/intervention training. 49

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(14) Moral dimensions of sexual harassment and assault prevention and reporting. 4

(15) Moral implications of alcohol and drug abuse and available Army resources for 5 assistance. 6

(16) Moral dimensions of support of equal opportunity policies, programs, and diversity 7 in the Army. 8

(17) Moral-ethical dimensions of medical readiness, physical fitness, and resilience 9 supporting strong moral character and personal responsibility. 10

(18) Moral dimensions and impacts of violations of 11

(19) Stewardship (moral aspects of financial management and caring for subordinates’ 12 professional development). 13

(20) Moral dimensions of hazing, bullying, and other behavior that undermines 14 appropriate dignity and respect of persons (AR 600-20). 15

(21) Moral purposes and impacts of command policies regarding fraternization and 16 improper relationships (AR 600-20, paragraph 4-14 and 4-15). 17

(22) Social media use policy and moral-ethical purposes and implications. 18

(23) Moral dimensions of destructive management styles (AR 600-100 para 1-11e) 19

(24) Addressing and reporting different types of unethical conduct by different means 20 (direct confrontation, supervisory and command channels, chaplain, inspector general, 21 judge advocates, law enforcement). 22

(25) Moral Implications of toxic leadership. 23

24

4-6. General unit moral leadership training planning considerations 25

After MLT topics are determined, chaplains should lead staff planning coordination for 26 ensuring the best training of these MLT topics at the unit level. 27

a. Determination of trainer-facilitators. While the Chief of Chaplains is the designated 28 proponent for MLT implemented in units as a staff advisor chaplain function, MLT may 29 often be effectively trained by non-Chaplain Corps personnel. Determination of the 30 appropriate MLT trainers first must consider whether the training is exclusively and 31 primarily MLT (in which case chaplains will usually be the first option to conduct the 32 training), or is to be integrated with other unit training being led by other command 33 personnel. Determining trainers-facilitators also takes into account the chosen topics 34 addressed and emphasized to consider best staff officers, subject matter experts, or 35 other professionals to either assist or lead the assigned topics. For example, if planning 36 determinations are made that legal topics are going to be heavily emphasized (e.g., 37 UCMJ topics and/or the, law of armed conflict), coordination with judge advocates to 38 assist or lead the training is appropriate. Deciding who will facilitate training is also a 39 matter of determining how many iterations of training will occur; if training and 40 discussion are being facilitated in several small groups simultaneously, appropriate 41 facilitator-trainers must be identified and coordinated. Unit chaplains should consider 42 with supervisory chaplains whether other Chaplain Corps personnel are available to 43 assist or conduct training, and in many cases, available chaplains or religious affairs 44 specialists external to the unit may be well suited to train particular chosen topics or 45 groups. Finally, chaplains should consider potential benefits and persuasive weight that 46 command team and senior leaders may lend to certain MLT topics as training leaders or 47 facilitators. On the other hand, if facilitating candid and open discussion among junior 48 ranks is important to the particular type of training, chaplains may instead want to 49

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design MLT programs that ensure the choice of trainer-facilitators that will not hinder 4 such discussion by rank, position or personality. 5

b. Determination of training group composition and size. MLT planning must consider 6 whether chosen topics and other contextual unit factors and ongoing missions make 7 large mixed groups necessary and appropriate for practical reasons, or whether groups 8 will be divided into medium or small sized groups based on section or rank. Chaplains 9 should recommend and ensure command intent understood on presentation issues 10 such as the following questions. Will senior officers and NCOs be mixed with junior 11 officers and enlisted personnel? What are the benefits and drawbacks of mixed groups? 12 How sensitive are the addressed topics? Is critique of leadership policies and behavior 13 expected and need to be encouraged or carefully controlled? What are the limits of 14 communication about issues discussed based on group composition, such as in the 15 case of ongoing investigations? Chaplains should often consider recommendations to 16 train many MLT topics as part of ongoing command programs for officer professional 17 development sessions, noncommissioned officer professional development program 18 sessions, and sergeant’s time training. 19

c. Training formats and methods. Planning and preparation of MLT requires careful 20 consideration of training formats and methods. If training suggests a design for multiple 21 trainer-facilitators in the unit other than the chaplain alone, the command should provide 22 clarity in orders or guidance in Memoranda of Instruction and/or training materials that 23 ensure control of training content with any guidance balanced against individual trainer-24 facilitator styles and strengths to foster maximum student engagement. Chosen topics, 25 group size and composition, time, and resource constraints are key considerations in 26 planning the ideal format mix of lecture, discussion, case studies/vignettes, written 27 materials and handouts, and audio-visual products. Chaplains should consider 28 incorporating learning tools and products developed at the Center for the Army 29 Profession and Leadership and U.S. Army Chaplain Center and School (see paragraph 30 4-6). 31

d. Planning evaluation of moral leadership training. The responsibility for developing 32 evaluation plans and conducting evaluations is assigned during the planning phase for 33 all training events (AR 350-1). MLT as a command-training event should include plans 34 for performance evaluation compared to a standard approved by either the command or 35 technical supervisory chaplain channels. The evaluation may be informal and conducted 36 by personnel either internal or external to the unit trained. At the conclusion of training, 37 the use of after action reviews provides personal feedback to trainers. 38

39

4-7. Moral leadership and the self-development training domain 40

MLT in the self-development domain includes planned and goal-oriented learning that 41 reinforces and expands an individual’s spiritual, religious, and philosophical knowledge 42 base and self-awareness on moral-ethical matters. Moral leadership education and 43 training in institutional and operational domains should aim to set conditions and interest 44 in continued learning and growth on moral and ethical issues and development of 45 personal moral views. Chaplains at all echelons must seek to make appropriate MLT 46 resources available that are meaningful, engaging to use, and accessible when needed. 47 The chaplain ethicist community of practice and chaplains assigned in institutional 48 training domains such as the U.S. Army Chaplain Center and School should encourage 49 development and use of learning products made available to all Army professionals in 50 diverse fields such as targeting and bioethics in order to keep personnel prepared for 51

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changing technical, functional, and leadership responsibilities throughout their career. 4 Successful self-development as a moral leader can be enhanced by defined goals, 5 regular self-assessment, candid moral performance feedback, and greater overall self-6 awareness. Individual development plans are a recognized tool used for issues of moral 7 development and training. Due to the personal and often private spiritual-religious 8 nature of moral and ethical issues, chaplains at all echelons are ideal leaders to assist 9 individuals in providing feedback and in helping Army professionals establish/refine 10 individual development plans to guide moral improvement integrating personal beliefs 11 and spirituality with the Army Ethic. 12

13

4-8. Moral leadership training resources 14

Further resources for use in institutional, operational, and self-development training 15 domains include: 16

a. Center for the Army Profession and Leadership resources. The Center for the Army 17 Profession and Leadership maintains training and education support resources 18 available at http://cape.army.mil in support of the Army Ethic and character 19 development. These resources include training support packages, video case studies 20 and ethical training modules, virtual simulations requiring ethical decisions in video 21 scenarios, brochures, and other facilitator training tools and materials. 22

b. U.S. Army Chaplain Center and School Resources. The United States Army 23 Chaplain Center and School (USACHCS) provides particular moral leadership training 24 support packages, best practices, and moral-ethical training resources available at 25 https://usachcstraining.army.mil/. Army professionals are encouraged to share MLT 26 training resources developed for their organization to the Training Directorate of 27 USACHCS at usarmy.jackson.usachcs.mbx.cdid@mail.mil. 28

29 Appendix A 30 References 31 32 Section I 33 Required Publications 34 Unless otherwise stated, all publications are available on the Army Publishing 35 Directorate (APD) Web site at: http://www.apd.army.mil/. DOD publications are available 36 at http://www.dtic.mil/whs/directives/. USCs are available at http://www.gpo.gov/fdsys/. 37 38 AR 165-1 39 Army Chaplain Corps Activities. 40 41 AR 350–1 42 Army Training and Leader Development 43 44 AR 350–58 45 Army Training and Leader Development 46 47 AR 600–20 48 Army Command Policy 49 50 AR 600–63 51

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Army Health Promotion 4 5 AR 600-100 6 Army Profession and Leadership Policy. 7 8 DOD 5500.07–R 9 Joint Ethics Regulation 10 11 DOD Law of War Manual 12 13 DODD 1304.19 14 Appointment of Chaplains for the Military Departments 15 16 DODI 1300.17 17 Accommodation of Religious Practices within in the Military Services 18 19 DODI 1304.28 20 Guidance for the Appointment of Chaplains for the Military Departments 21 22 10 USC 23 Armed Forces 24 25 10 USC 651 26 Members: Required Service 27 28 10 USC 1789 29 Chaplain-led Programs: Authorized Support 30 31 10 USC 3073 32 Chaplains 33 34 10 USC 3547 35 Duties: Chaplains; Assistance Required of Commanding Officers 36 37 10 USC 3581 38 Command: Chaplains 39 40 10 USC 3583 41 Requirement of Exemplary Conduct 42 43 ADP 6–0 44 Mission Command 45 46 ADRP 1 47 The Army Profession. 48 49 ADRP 5-0 50 The Operations Process 51 52

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ATP 1-05.4 4 Religious Support and Internal Advisement. 5 6 7 FM 1-05 8 Religious Support. 9

10 FM 6-22.5 11 A Leaders Guide to Soldier Health and Fitness. 12 13 FM 27–10 14 The Law of Land Warfare 15 16 Section II 17 Related Publications 18 A related publication is a source of additional information. The user does not have to 19 read a related reference to understand this publication. Unless otherwise stated, all 20 publications are available on the APD Web site at: http://www.apd.army.mil/. 21 Department of Defense publications are available at: http://www.dtic.mil/. 22

JG 1-05 23 Religious Affairs in Joint Operations. 24 25 ADP 1 26 The Army. 27 28 ADP 1–02 29 Terms and Military Symbols 30 31 ADP 6-0 32 Mission Command: Command and Control of Army Forces. 33 34 ADP 6-22 35 Army Leadership. 36 37 ADRP 1 38 The Army Ethic. 39 40 ADRP 6-22 41 Army Leadership. 42 43 ADRP 7-0 44 Training Units and Developing Leaders. 45 46 47

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Appendix B 4 The Army Ethic 5

The Army Ethic 6

The Army Ethic, described at length at ADRP 1, and summarily expressed in Figure B-1, 7

consists of specific oaths, creeds, and norms of conduct that undergird the Army Ethic. 8 These are in appendix B of ADRP 1. 9

10

Figure B-1. The Army Ethic 11

12

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Appendix C 4 An Ethical Reasoning Model within Army Design Methodology 5 C-1. The following ethical reasoning framework (Figure C-1) can help leaders reason 6 through complex ethical problems or decisions consistent with Army design 7 methodology. Design methodology entails understanding operational environments, 8 framing problems, and developing approaches to solving problems (ADP 5-0). For 9 ongoing unit morale, or ethical-moral problems, command climate and unit culture and 10 subcultures are the “operational environment” in which problems and approaches are 11 framed. Although there are other philosophical approaches to moral and ethical 12 decision making, these five of teleology, deontology, means utilitarianism, actor-focus, 13 and environment-focus represent a variety of lenses through which leaders can discern 14 ethical dilemmas. 15

Figure C-1. An ethical reasoning framework within Army design methodology. 16 17

An Ethical Reasoning Framework for Examining Options

1. Understand the Situation or Environment Why has this situation developed? What is causing moral friction? What cultures, customs,

values, or religious factors are in play? Understand applicable laws, rules, and guidance.

2. Define the Situation or Problem What needs to change? What moral challenges are involved? Are they black-and-white or

morally gray? What are the concerns? Identify personal and organizational values, assumptions,

and biases.

3. Develop an Approach (considering different ethical lenses/paradigms/models) Consider different approaches for addressing the moral issue that has been identified.

Formulate a strategy (ends, ways, means, and risks); evaluating moral strengths and weaknesses.

Consider various ethical lenses for pros and cons. The five ethical lenses below represent a

sample of ethical lenses that can be used in consideration of strategy development.

1. Teleological ethical lens — aim at good, morally commendable objectives. This ethical lens corresponds to the objectives (ends) element of the strategy formulation process.

2. The deontological ethical lens — follow binding moral rules. This ethical lens corresponds to the concepts (ways) element of the strategy formulation process.

3. The utilitarian ethical lens — employ resources wisely to maximize human flourishing. This ethical lens corresponds to the resources (means) element of the strategy formulation process.

4. The actor-focused ethical lens — consider how the actor has internalized morality and meaning. This lens views the actor as morally decisive, and provides insights into senior leader morals and meaning.

5. The environment-focused ethical lens — focus on the environment, considering two alternative viewpoints. Moral objectivism holds that universal moral principles exist and cross cultures. Moral relativism maintains that moral judgments are relative and culturally bound. This lens focuses on cross-cultural moral judgments, the advisability of making such judgments, and the impact of such judgments on decision-making.

Adjust your approach to gain and maintain the moral high ground; minimize moral risk.

4. Consider and evaluate biases/assumptions. What factors enhance or decrease ethical behavior? Is the decision aligned with the professional

military ethic? Has the environment or problem changed, so that I need to reframe?

5. Decide on a course of action and implement. 6. Continuously assess situation, problem, and approach.

What is missing? How to sustain the course of action?

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C-2. Teleology, as a form of moral philosophy, has existed since the days of the early 4 Greek philosophers. This approach focuses on the end or goal. Ultimately, the 5 approach of teleology asks the question: What is the good end toward which we are 6 moving? What is the morally commendable result that we intend to achieve? In the 7 thought of both Plato and Aristotle, the concept of telos includes the assumption that 8 time, being, and spirit have purpose. Teleology as an ethical lens views the objective or 9 goal of an act as determining if that act is morally commendable. To capture this moral 10 insight while developing an approach to address a problem, the military senior leader or 11 advisor should ask the question: Are we aiming at good, morally commendable goals or 12 objectives (ends)? If not, what adjustments ensure morally commendable ends? 13 14 C-3. Deontology moves the moral lens from the ends to the ways or nature of the act. 15 Where teleology judges that an act is morally commendable, or not, based on the 16 objective or purpose of the act, deontology judges based on the nature of the act. 17 Deontology, deriving from the Greek work dei (it is necessary, or obligatory), holds that 18 certain acts by their very nature are universally right and obligatory, while other acts are 19 universally wrong and prohibited. 20 21 C-4. Means utilitarianism moves the moral lens again, this time away from the ends 22 and ways of a decision to the compounded impact of a decision. The goal of 23 utilitarianism thought is to bring about “the greatest happiness for the greatest 24 numbers.” Where deontology judges certain acts by their very nature to be right or 25 wrong, irrespective of the consequences of those acts, utilitarianism judges the 26 opposite. Utilitarianism maintains that the consequences of an act determine whether 27 that act is right or wrong, irrespective of the “moral nature” of the act. 28 29 C-5. The actor-focused lens shifts the moral focus from the act to the actor. With 30 teleology, deontology, and means utilitarianism, the act determines what is 31 praiseworthy—either the good ends intended by the act, the right ways followed by the 32 nature of the act, or the wise use of means maximizing the positive consequences of 33 the act. With the actor-focused lens, the being of the actor is decisive. There are two 34 distinct approaches in terms of the actor-focused lens: virtue ethics and moral 35 individualism. Virtue ethics is a foundational ethical thought process often used in the 36 military environment centering on core values such as competence, character, and 37 commitment. Moral individualism focuses instead on the personal perceptions and 38 situational conditions of the individual. 39 40 C-6. The final lens in the applied ethical framework for the profession of arms focuses 41 on the environment, offering two alternative viewpoints. Moral objectivism holds that 42 universal moral principles exist and cross cultures, allowing for meaningful moral 43 judgments between people of different cultures. Moral relativism maintains that moral 44 judgments are relative to cultures, and authoritative only in a descriptive sense for those 45 who accept those judgments. This lens is especially important where coalition partners 46 may hold moral commitments at odds with those of other leaders on the ground. 47 48 C-7. This framework is adapted from Ethical Reasoning at the Strategic Level: 49 An Applied Ethical Framework for the Profession of Arms, School of Strategic 50 Landpower Faculty Paper (Jonathan Shaw, Carlisle Barracks, Pennsylvania: U.S. Army 51 War College, September 11, 2014).Appendix D 52

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4 The Joint Ethics Regulation Ethical Decision Making Framework 5 The Joint Ethics Regulation, DoD 5500.07-R, Section 65 recommends Department of 6 Defense employees consider incorporating the following plan to ensure careful review of 7 ethical consequences when alternative solutions seem proper under existing laws and 8 regulations. 9 10

D-1. Define the Problem. Proceed from a general statement of the problem to specific 11 statements of the decisions under consideration. As you take the following steps, such 12 as identifying goals and naming stakeholders, new problems or needed decisions may 13 become apparent. Be willing to add these to your problem list as you go. 14

D-2. Identify the Goal(s). Proceed from a general statement concerning the end-result 15 considering both long term and short term. Be prepared to add to this list as you take 16 the following steps. Goals are something for which to strive. They are statements of the 17 best possible results. Achievement of the very best for everyone involved is not always 18 possible. Many problems do not allow for "win/win" outcomes. Be prepared to fall 19 somewhat short of some goals for the sake of ethics and other considerations. 20

D-3. List Applicable Laws or Regulations. Laws and regulations are basic constraints 21 within which official decisions are made. Until all relevant laws and regulations are 22 considered, ethical decision-making is impossible. Although it is conceivable that an 23 ethical decision could violate a law or regulation, such circumstances are rare. 24

D-4. List the Ethical Values at Stake. Listing the ethical values at stake can awaken 25 you to problems and goals that you may not have otherwise considered. It may alert you 26 to stakeholders you may not have recognized. Listing the values reminds you of your 27 commitment to them at a time when the stress of the problem may cause you to forget. 28

D-5. Name All the Stakeholders. A stakeholder is anyone who likely affected by a 29 decision. Many stakeholders will be apparent because of the previous steps you already 30 followed. More will occur to you as you give the matter a few minutes of thought. Do not 31 forget to include yourself and the people who may depend on you for support, both at 32 work and at home. As you list the stakeholders, try to note the way your decision could 33 affect them. In other words, name what is at stake for the stakeholder. 34

D-6. Gather Additional Information. Gathering information is frequently overlooked 35 step. The stress from the problem urges speedy solutions. However, hasty decisions 36 usually create problems of their own. Take the time to gather all necessary information. 37 Ask questions, demand proof when appropriate, check your assumptions. 38

D-7.State All Feasible Solutions. By this time, some feasible solutions will have 39 presented themselves with other solutions found by sharing the lists and information 40 you have pulled together and "brain storming." As you state the feasible solutions, note 41 the impact on each stakeholder in addition to the potential impact of each feasible 42 solution. 43

D-8. Eliminate Unethical Options. There may be solutions that seem to resolve the 44 problem and reach the end goal but solutions that are clearly unethical. Remember that 45 short-term solutions are not worth sacrificing our commitment to ethics. The long-term 46 problems of unethical solutions will not be worth the short term advantages. Eliminate 47 the unethical solutions. 48

D-9. Rank Remaining Solutions. Other solutions may not be clearly unethical but may 49 be questionable. You may have to rely on intuition or "gut feelings" to weed out these 50 solutions. Put these possible solutions at the bottom of your list. Rank the remaining 51

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solutions, which are all ethical ones, in order of how close they bring you to your goal 4 and solve the problem. 5 6 D-10. Commit To and Implement the Best Ethical Solution. Commitment and 7 implementation are vital to the ethical decision-making process. Determining which 8 solution is the best ethical one is a meaningless exercise unless implementation of the 9 ethical solution follows. If the right decision is not implemented the door is left wide open 10 for others to implement unethical solutions. 11 12

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Appendix E 4 An Ethical Reasoning Model within the Military Decision Making Process (MDMP) 5 6 E-1. The following ethical reasoning framework, the Army Ethical Reasoning Model, 7 helps leaders merge ethical decision making into the Military Decision Making Process 8 (MDMP). The Army Ethical Reasoning Model integrated into the MDMP utilizing four 9 steps, includes three ethical lenses. This is the model for ethical reasoning based on the 10 Rest Model, but framed in the following way. The steps of the Model are: 11 12

a. Recognize the Conflict. The first step in moral and ethical reasoning is to 13 be able to see the true nature of the ethical challenge as well as the values, 14

beliefs, and virtues that are in tension and what is at stake. 15 b. Evaluate the Options. Like the MDMP, the individual leader or Soldier who 16

has an understanding of what the conflict is will begin to develop various 17

ways, or COAs, that can resolve the challenge in an ethical, effective, and 18 efficient manner. In this step, the three lenses (rules, outcomes, and virtues) 19 interpret and evaluate the potential COAs for ethical resolution. 20

c. Come to a Decision. The Soldier must decide the best COA to resolve the 21 ethical challenge in a manner that is in line with the moral principles of the 22 Army Ethic and is ethical, effective, and efficient. 23

d. Act. The final step is where the reasoning process culminates with action. 24 One must make a decision to act, and act despite risk, challenges, and 25

potential adversity. The person must accept responsibility for taking the action 26 and its results. 27

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E-2. In the Army Ethical Reasoning Model, these three ethical lenses are described 29

as Rules, Virtues, and Outcomes. While similar in nature there are slight variations: 30 31

a. Rules. The governing laws, regulations, and policies that both influence and 32

directly determine whether an action is or is not right. 33 b. Outcomes. The lens is the same as it focuses on the result of the action and 34

its consequences on mission success, people, and other factors. 35 c. Virtues. The lens is the same, but judged through the moral principles and 36

values within the Army Ethic. 37 38 E-3. The Military Decision Making Process (MDMP) integrates the activities of the 39 commander, staff, subordinate headquarters, and unified action partners to understand 40 the situation and mission; develop and compare courses of action; decide on a course 41 of action that best accomplishes the mission; and produce an operation plan or order for 42 execution. 43 44 The MDMP helps leaders apply thoroughness, clarity, sound judgment, logic, and 45 professional knowledge to understand situations, develop options to solve problems, 46 and reach decisions. This process helps commanders, staffs, and others think critically 47 and creatively while planning. The MDMP results in an improved understanding of the 48 situation and a plan or order that guides the force through preparation and execution. 49 50

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The Ethical Reasoning Model, when used throughout the MDMP, ensures the 4 discernment and implementation of ethical decisions. By incorporating the Ethical 5 Reasoning Model within the MDMP, leaders and Soldiers are able to: 6

Identify ethical considerations in planning the mission 7 Prepare for the inevitability of moral dilemmas, and develop solutions or ways to 8

mitigate morally complex and ambiguous situations 9 Reach ethical decisions 10 Establish shared understanding of acceptable or prudent ethical risk 11 Develop individual character and enhance organizational climate 12

13 E-4. When incorporated with the MDMP, the Ethical Reasoning Model serves as an aid 14 for reaching an ethical decision. This involves identifying ethical considerations in the 15 mission, evaluating the options using the ethical lenses, committing to a decision, and 16 acting within the existing MDMP process. 17 18 Within the military decision making process, there are at least four points at which a 19 commander and planning staff have the opportunity to draw attention to ethical 20 considerations and incorporate ethical reasoning into the military decision making 21 process. 22 23 In mission analysis, the commander and staff should identify the ethical considerations 24 of the situation and mission they are about to undertake. Some considerations are 25 specified or implied tasks in the higher headquarters order with other considerations 26 identified through critical thinking and intelligence collection on the enemy and 27 environment. Examples might be the treatment of prisoners of war in accordance with 28 the Geneva Conventions, or dealing with child Soldiers, or forbidding personnel to 29 accept gifts from the impoverished and crisis-stricken population. 30 31 In the process of identifying ethical considerations, they may identify a potential ethical 32 conflict, for example a conflict between the moral principles of US forces and the local 33 culture. During this phase, the commander may wish to give some specific ethical 34 guidance as part of their initial commander’s intent or establish a certain ethical 35 component as decision criteria for the eventual COA comparison. He or she can clearly 36 state what he or she finds important and those areas to devote particular care and 37 attention. 38 39 For instance, the commander may indicate to spare civilian targets as much as possible 40 when conducting missions. Initiating fire on suspicious positions is only once there is 41 absolute certainty concerning the presence of the adversary in the position or building in 42 question. This helps create shared understanding of the ethical risk the commander is 43 willing to accept as prudent risk. 44 45 Suitable: Does the COA solve the problem and is it legal and ethical? 46 47 Feasible: Does the COA fit within available resources? 48 49 Acceptable: Is the COA worth the cost or risk? 50 51 Distinguishable: Does each COA differ significantly from the others? 52 53 Complete: Does the COA contain the critical aspects of solving the problem from start to 54 finish? 55 56

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In Course of Action Development, Analysis, and Comparison, the planning staff should 4 evaluate the options using the ethical lenses of rules, outcomes, and virtues. According 5 to FM 6-0, during COA Development, planners examine each prospective COA for 6 validity using the following screening criteria: If a COA is not ethical, effective, and 7 efficient, then it cannot be the right decision. This revealed in the feasible, acceptable 8 or suitable (FAS) test. When a COA does not meet the screening criteria, the COA is 9 eliminated prior to COA Analysis in order to not waste time on invalid COAs. 10 Throughout COA Analysis, to include wargaming, the staff continues to consider the 11 ethical lenses as they refine and improve the COAs. In COA Comparison, the staff 12 evaluate the COAs against established decision criteria, which may include some that 13 are ethical in nature. 14 15 Ultimately, the Commander decides what to do in COA Approval. By including ethical 16 considerations in the decision process, the commander ensures that the selected COA 17 satisfies the necessity of being ethical, effective, and efficient – whenever possible. 18 Finally, the staff produces the order, ensuring the ethical considerations in the 19 commander’s intent are properly communicated to the subordinate units who will 20 accomplish their commander’s vision exercising disciplined initiative and taking prudent 21 risk. Communication of the order, back briefs, and rehearsals are important to ensure 22 subordinate commanders have a shared understanding of what qualifies as prudent 23 risk. For example, it may result in some modification to the ROE to capture the limits on 24 type and method of force. 25 26 E-5. This framework is adapted from James Rest, Darcia Narvaez, et al. Post-27 conventional Moral Thinking: A Neo-Kohlbergian Approach. New York: Psychology 28 Press, 1999, pp. 100-103 and Jack D. Kem, “Ethical Decision Making: Using the ‘Ethical 29 Triangle’.” Public Administration and Management, Num. 1, 2006, pp. 22-43 30 31

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4 Glossary 5 6 Section I 7 Abbreviations 8 9 ADP 10 Army doctrine publication 11 12 ADRP 13 Army doctrine reference publication 14 15 ATP 16 Army techniques publication 17 18 CAPL 19 Center for the Army Profession and Leadership 20 21 JG 22 Joint Guide 23 24 MLT 25 Moral Leadership Training 26 27 UCMJ 28 Uniform code of military justice 29 30 UMT 31 Unit Ministry Team 32 33 USACHCS 34 United States Army Chaplain Center and School 35 36 Section II 37 Terms 38 39 Army Ethic 40 The evolving set of laws, values, and beliefs, embedded within the Army culture of trust 41 that motivates and guides the conduct of Army professionals bound together in common 42 moral purpose. 43 44 Army Values 45 The baseline, core, and foundation of every Soldier. They define all Soldiers: who they 46 are, what they do, and what they stand for. They drive Soldiers internally (their beliefs) 47 and externally (their actions), at home and work, in peace and war. 48 a. Loyalty. Bear true faith and allegiance to the U.S. Constitution, the Army, your unit, 49 and other Soldiers. This means supporting the military and civilian chain of command, 50 as well as devoting oneself to the welfare of others. 51

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b. Duty. Fulfill your obligations. Duty is the legal and moral obligation to do what should 4 be done without being told. 5 c. Respect. Treat people as they should be treated. This is the same as do unto others 6 as you would have done to you. 7 d. Selfless service. Put the welfare of the Nation, the Army, and your subordinates 8 before your own. This means putting the welfare of the Nation and accomplishment of 9 the mission ahead of personal desires. 10 e. Honor. Live up to all the Army Values. This implies always following your moral 11 compass in any circumstance. 12 f. Integrity. Do what is right, legally, and morally. This is the thread woven through the 13 fabric of the professional Army ethic. It means honesty, uprightness, the avoidance of 14 deception, and steadfast adherence to standards of behavior. 15 g. Personal Courage. Face fear, danger, or adversity (physical or moral). This means 16 being brave under all circumstances (physical or moral). 17 18 Character 19 Dedication and adherence to the Army Ethic, including Army Values, as consistently 20 and faithfully demonstrated in decisions and actions. 21 22 Climate 23 The state of morale and level of satisfaction of members of an organization. 24 25 Ethics 26 System of moral principles, or rules of conduct recognized in respect to a particular 27 class of human actions or a particular group or culture. 28 29 Leadership 30 The process of influencing people by providing purpose, direction, and motivation to 31 accomplish the mission and improve the organization. 32 33