Philosophical and ethical discussions of warfare are often tied to emerging technologies and techniques. Today we are presented with what many believe is a radical shift in the nature of war-the realization of conflict in the cyber-realm, the so-called "fifth domain " of warfare. Does an aggressive act in the cyber-realm constitute an act of war? If so, what rules should govern such warfare? Are the standard theories of just war capable of analyzing and assessing this mode of conflict? These changing circumstances present us with a series of questions demanding serious attention. Is there such a thing as cyberwarfare? How do the existing rules of engagement and theories from the just war tradition apply to cyberwarfare? How should we assess a cyber-attack conducted by a state agency against private enterprise and vice versa? Furthermore, how should actors behave in the cyber-realm? Are there ethical norms that can be applied to the cyber-realm? Are the classic just war constraints of non-combatant immunity and proportionality possible in this realm? Especially given the idea that events that are constrained within the cyber-realm do not directly physically harm anyone, what do traditional ethics of war conventions say about this new space? These questions strike at the very center of contemporary intellectual discussion over the ethics of war. In twelve original essays, plus a foreword from John Arquilla and an introduction, Binary Bullets: The Ethics of Cyberwarfare, engages these questions head on with contributions from the top scholars working in this field today.

Traditional moral theory usually has either of two emphases: virtuous moral character or principles for distributing duties and goods. Zone Morality introduces a third focus: families and businesses are systems created by the causal reciprocities of their members. These relations embody the duties and permissions of a system's moral code. Core systems satisfy basic interests and needs; we move easily among them hardly noticing that moral demands vary from system to system. Moral conflicts arise because of discord within or among systems but also because morality has three competing sites: self-assertive, self-regarding people; the moral codes of systems; and regulative principles that enhance social cohesion. Each wants authority to control the other two. Their struggles make governance fragile. A strong church or authoritarian government reduces conflict by imposing its rules, but democracy resists that solution. Procedural democracy is a default position. Its laws and equitable procedures defend people or systems having diverse interests when society fails to create a public that would govern for the common interest.