The debate on remote-controlled and so-called autonomous military robotics has also led to new inquiries into the ethos of soldiers. Should soldiers take risks which technological means could easily help them to avoid? Will the deployment of drones and autonomous weapons systems lead to the demise of military virtues? How much technological asymmetry is acceptable in a battle? Is there a need for a new ethos of chivalry among soldiers? In selected papers, this book endeavors to trace the traditional fundamental ideas of chivalry and military virtues, such as courage. It also addresses the question of the ethical significance of such soldierly attributes in conflicts today.

In the popular imagination, World War I stands for the horror of all wars. The unprecedented scale of the war and the mechanized weaponry it introduced to battle brought an abrupt end to the romantic idea that soldiers were somehow knights in shining armor who always vanquished their foes and saved the day. Yet the concept of chivalry still played a crucial role in how soldiers saw themselves in the conflict. Here for the first time, Allen J. Frantzen traces these chivalric ideals from the Great War back to their origins in the Middle Ages and shows how they resulted in highly influential models of behavior for men in combat. Drawing on a wide selection of literature and images from the medieval period, along with photographs, memorials, postcards, war posters, and film from both sides of the front, Frantzen shows how such media shaped a chivalric ideal of male sacrifice based on the Passion of Jesus Christ. He demonstrates, for instance, how the wounded body of Christ became the inspiration for heroic male suffering in battle. For some men, the Crucifixion inspired a culture of revenge, one in which Christ's bleeding wounds were venerated as badges of valor and honor. For others, Christ's sacrifice inspired action more in line with his teachings—a daring stay of hands or reason not to visit death upon one's enemies. Lavishly illustrated and eloquently written, Bloody Good will be must reading for anyone interested in World War I and the influence of Christian ideas on modern life.

Craig Taylor's study examines the wide-ranging French debates on the martial ideals of chivalry and knighthood during the period of the Hundred Years War (1337–1453). Faced by stunning military disasters and the collapse of public order, writers and intellectuals carefully scrutinized the martial qualities expected of knights and soldiers. They questioned when knights and men-at-arms could legitimately resort to violence, the true nature of courage, the importance of mercy, and the role of books and scholarly learning in the very practical world of military men. Contributors to these discussions included some of the most famous French medieval writers, led by Jean Froissart, Geoffroi de Charny, Philippe de Mézières, Honorat Bovet, Christine de Pizan, Alain Chartier and Antoine de La Sale. This interdisciplinary study sets their discussions in context, challenging modern, romantic assumptions about chivalry and investigating the historical reality of debates about knighthood and warfare in late medieval France.

It is unexpected in any era to find a woman writing a book on the art of warfare, but in the fifteenth century it was unbelievable. Not surprisingly, therefore, Christine de Pizan's The Book of Deeds of Arms and of Chivalry, written around 1410, has often been regarded with disdain. Many have assumed that Christine was simply copying or pilfering earlier military manuals. But, as Sumner Willard and Charity Cannon Willard show in this faithful English translation, The Book of Deeds of Arms and of Chivalry contains much that is original to Christine. As a military manual it tells us a great deal about the strategy, tactics, and technology of medieval warfare and is one of our most important sources for early gunpowder weapon technology. It also includes a fascinating discussion of Just War. Since the end of the fifteenth century, The Book of Deeds of Arms and of Chivalry has been available primarily through Antoine Vérard's imprint of 1488 or William Caxton's 1489 translation, The Book of the Order of Chivalry. Vérard even suggested that the work was his own translation of the Roman writer Vegetius, making no mention of Christine 's name. Caxton attributed the work to Christine, but it is impossible to identify the manuscript he used for his translation. Moreoever, both translations are inaccurate. The Willards correct these inaccuracies in a clear and easy-to-read translation, which they supplement with notes and an introduction that will greatly benefit students, scholars, and enthusiasts alike. Publication of this work should change our perception both of medieval warfare and of Christine de Pizan.

The medieval code of chivalry demanded that warrior elites demonstrate fierce courage in battle, display prowess with weaponry, and avenge any strike against their honor. They were also required to be devout Christians. How, then, could knights pledge fealty to the Prince of Peace, who enjoined the faithful to turn the other cheek rather than seek vengeance and who taught that the meek, rather than glorious fighters in tournaments, shall inherit the earth? By what logic and language was knighthood valorized? In Holy Warriors, Richard Kaeuper argues that while some clerics sanctified violence in defense of the Holy Church, others were sorely troubled by chivalric practices in everyday life. As elite laity, knights had theological ideas of their own. Soundly pious yet independent, knights proclaimed the validity of their bloody profession by selectively appropriating religious ideals. Their ideology emphasized meritorious suffering on campaign and in battle even as their violence enriched them and established their dominance. In a world of divinely ordained social orders, theirs was blessed, though many sensitive souls worried about the ultimate price of rapine and destruction. Kaeuper examines how these paradoxical chivalric ideals were spread in a vast corpus of literature from exempla and chansons de geste to romance. Through these works, both clerics and lay military elites claimed God's blessing for knighthood while avoiding the contradictions inherent in their fusion of chivalry with a religion that looked back to the Sermon on the Mount for its ethical foundation.

The central question posed in this paper is: Why do instances of "fair play" exist within war? These may be consciously articulated and embodied in treaties by sovereign states or can arise spontaneously in the midst of battle. The history of warfare contains numerous examples of cooperative behavior between combatants which can be characterized as chivalrous. These actions appear inefficient in that they appear contrary to the goal of destroying or subduing the adversary. Such examples of inefficient chivalry have been rationalized by both participants and historians as random aberrations from efficient behavior caused by either cultural affinity between opposing sides or simply by the stress of combat. This paper argues, on the contrary, that examples of chivalry are not random but can result from rational action within the context of an imperfect and changing information set. Casting the problem as a multi-period game produces testable predictions to determine if chivalry exists independently of rational choice.

Many of the combatants in the European wars of the late middle ages fought for their own gain, but they observed a code of regulations, part chivalrous and part commercial which they called the ‘law of arms’. This book, originally published in 1965, examines this soldiers’ code, to understand its rules and how they were enforced. How did a soldier sue for ransom money if his prisoner would not pay it, and before what court? How did he know whether what he took by force was lawful spoil? As the answers to these and other questions reveal, the workings of the law of arms gave practical point to the contemporary cult of chivalry. It also had an important influence on the early development of ideas of international law.

War is a major theme in Shakespeare's plays. Aside from its dramatic appeal, it provided him with a context in which his characters, steeped in the ideals of chivalry, could discuss such concepts as honor, courage, patriotism, and justice. Well aware of the decline of chivalry in his own era, Shakespeare gave his characters lines calling for civilized behavior, mercy, humanitarian principles, and moral responsibility. In this remarkable new book, eminent legal scholar Theodor Meron looks at contemporary international humanitarian law and rules for the conduct of war through the lens of Shakespeare's plays and discerns chivalry's influence there. The book comes as a response to the question of whether the world has lost anything by having a system of law based on the Hague and Geneva conventions. Meron contends that, despite the foolishness and vanity of its most extreme manifestations, chivalry served as a customary law that restrained and humanized the conflicts of the generally chaotic and brutal Middle Ages. It had the advantage of resting on the sense that rules arise naturally out of societies, their armed forces, and their rulers on the basis of experience. Against a background of Medieval and Renaissance sources as well as Shakespeare's historical and dramatic settings, Meron considers the ways in which law, morality, conscience, and state necessity are deployed in Shakespeare's plays to promote a society in which soldiers behave humanely and leaders are held to high standards of civilized behavior. Thus he illustrates the literary genealogy of such modern international humanitarian concerns as the treatment of prisoners and of noncombatants and accountability for war crimes, showing that the chivalric legacy has not been lost entirely. Fresh and insightful, Bloody Constraint will interest scholars of international law, lovers of Shakespeare, and anyone interested in the history of war.

War is a major theme in Shakespeare's plays. Aside from its dramatic appeal, it provided him with a context in which his characters, steeped in the ideals of chivalry, could discuss such concepts as honor, courage, patriotism, and justice. Well aware of the decline of chivalry in his own era, Shakespeare gave his characters lines calling for civilized behavior, mercy, humanitarian principles, and moral responsibility. In this remarkable new book, eminent legal scholar Theodor Meron looks at contemporary international humanitarian law and rules for the conduct of war through the lens of Shakespeare's plays and discerns chivalry's influence there. The book comes as a response to the question of whether the world has lost anything by having a system of law based on the Hague and Geneva conventions. Meron contends that, despite the foolishness and vanity of its most extreme manifestations, chivalry served as a customary law that restrained and humanized the conflicts of the generally chaotic and brutal Middle Ages. It had the advantage of resting on the sense that rules arise naturally out of societies, their armed forces, and their rulers on the basis of experience. Against a background of Medieval and Renaissance sources as well as Shakespeare's historical and dramatic settings, Meron considers the ways in which law, morality, conscience, and state necessity are deployed in Shakespeare's plays to promote a society in which soldiers behave humanely and leaders are held to high standards of civilized behavior. Thus he illustrates the literary genealogy of such modern international humanitarian concerns as the treatment of prisoners and of noncombatants and accountability for war crimes, showing that the chivalric legacy has not been lost entirely. Fresh and insightful, Bloody Constraint will interest scholars of international law, lovers of Shakespeare, and anyone interested in the history of war.