Guns as Extensions of Human Action: A Philosophical Case for Gun Control in Light of the Georgia Mass Shooting

 Guns as Extensions of Human Action: A Philosophical Case for Gun Control in Light of the Georgia Mass Shooting

In the wake of the recent mass shooting in Georgia, the familiar debate over gun control has resurfaced, with many Second Amendment advocates repeating the well-worn phrase: "Guns don’t kill people—people kill people." This argument attempts to frame firearms as neutral objects, emphasizing human responsibility rather than the tools used in violent acts. Yet, this perspective fails to address a critical philosophical truth: guns, especially those designed for maximum lethality, are not neutral. They are extensions of human intention, amplifying a person’s ability to cause harm. This article will argue that firearms, particularly assault weapons, are indeed responsible for killing people because they act as extensions of the individual, much like an arm or a hand. To support this argument, we will draw from the philosophy of Thomas Aquinas and modern theories of the “extended self,” applying these concepts to the tragedy in Georgia.

Aquinas on Tools and Human Agency

The recent tragedy in Georgia, like so many before it, starkly illustrates the deadly capacity of firearms. Thomas Aquinas, a towering figure in Catholic philosophy, helps us understand the role that tools play in human actions. According to Aquinas, tools are not mere objects but extensions of human will. When a person uses a tool, it becomes part of their moral action. If someone uses a hammer to build a house, we say the person built the house, not the hammer—though the hammer is a necessary instrument. Similarly, when someone uses a gun to kill, the gun is not morally neutral; it becomes an extension of the person’s ability and intent to kill.

In his Summa Theologica, Aquinas argues that moral responsibility involves not only the intention behind an action but also the means by which it is carried out (ST I-II, Q.20, A.2). In the case of the Georgia shooter, the assault rifle was not just an incidental object in the act of violence—it was the instrument that made the act possible on such a horrific scale. The gun, designed specifically to kill efficiently, became a lethal extension of the shooter’s intent. In this way, the weapon is as responsible for the death and destruction as the person wielding it.

Assault Weapons: Built to Kill

Aquinas also taught that tools should be understood according to their intended purpose. A carpenter’s hammer is designed for constructive purposes but can be misused. However, an assault rifle, like the one used in the Georgia shooting, is designed with the express purpose of killing as many people as quickly as possible. Its very design reveals its function: not for self-defense, not for hunting, but for lethal force. This is not a morally neutral tool; it is a tool built for death.

The argument that “people kill people, not guns” collapses in the face of such stark realities. When a weapon designed for mass killing is used in a mass shooting, it becomes impossible to separate the violence from the tool itself. Assault weapons make such tragedies not only possible but inevitable, given their purpose and design. The Georgia shooting is a tragic reminder that guns—especially those designed for combat—do indeed kill people.

Modern Philosophy: The Extended Self

Modern philosophy provides further insight into the connection between tools and human action. The concept of the “extended self,” developed by philosophers like Andy Clark and David Chalmers, argues that the tools we use become part of our cognitive and physical capabilities. When a person uses a tool, it extends their ability to act in the world, shaping their intentions and actions. In the case of the Georgia shooting, the gun did not simply sit passively in the shooter’s hand; it extended the shooter’s ability to act with far greater lethality than would have been possible without it.

When a person wields a gun, especially a weapon designed for mass killing, the gun becomes an extension of their ability to harm others. The gun’s very design multiplies the destructive power of the person holding it. To claim that guns don’t kill people is to ignore the crucial role the weapon plays in transforming intent into action, magnifying the person’s capacity for violence. The shooter in Georgia may have pulled the trigger, but it was the gun that allowed for the scale and swiftness of the violence.

Aquinas on the Common Good and Proportionality

Aquinas also offers guidance on the moral responsibility of society to regulate tools that threaten the common good. While he recognized that self-defense is permissible, he insisted that any force used must be proportionate to the threat. In Summa Theologica, Aquinas writes that it is only lawful to kill in self-defense if there is no other way to avoid danger (ST II-II, Q.64, A.7). The type of weapon used in the Georgia shooting far exceeds any notion of proportionate self-defense. An assault rifle’s capacity to kill multiple people in a matter of seconds is not in line with the principles of reasonable defense or protection.

Aquinas believed that the state has a responsibility to ensure the common good, which includes preventing unnecessary harm. The availability of assault weapons, like those used in the Georgia tragedy, threatens the safety of the broader community. In light of these weapons’ unique capacity for mass destruction, society has a moral obligation to restrict access to them. Gun control, in this case, is not about limiting individual freedoms—it is about protecting the common good from tools designed for mass violence.

Conclusion: Guns as Extensions of Violence

The horrific shooting in Georgia is a tragic reminder that guns, especially assault weapons, are not neutral objects. They are extensions of human will, amplifying the ability to kill and inflict suffering on a large scale. Drawing on the philosophy of Thomas Aquinas, we see that guns are integral to the moral responsibility of those who wield them, much like their own hands or arms. Modern philosophical thought on the extended self further reinforces the idea that tools, especially firearms, shape and enhance a person’s capacity for action.

As we reflect on the Georgia shooting, it becomes clear that society has a moral responsibility to address the role guns play in mass violence. Assault weapons, designed specifically for killing, pose a grave threat to the common good. Limiting access to these dangerous tools is not just a matter of policy—it is a moral imperative grounded in the need to protect innocent lives. As Aquinas teaches, the common good must come first, and society must act to prevent the tragic misuse of firearms before more lives are lost.