Morality Without Borders: A Vision of Humanity as Community

Identity politics is on the rise, and not only in America, but throughout the world. It is an inherent nationalism, and when unbridled and unchecked, unleashes an exclusive ethic into society appealing, not to an expansive moral ought, but one that is narrow and provincial, condemning and vilifying. The fact of national diversity and the imprint of dissimilar value orientations often cause fear and insecurity among groups and sub-groups who are apt to condense their value-orientation vis-à-vis their national or cultural identity, promoting ethical relativism and neglecting core human values. With a diminishing of religion’s consecrated and sanctified moral vision, many are falling upon an idealized version of national identity to set the parameters of their moral horizon. This is often expressed as a “moral superiority” implying the dominance of certain traditions and customs over those of others. We must be reminded that autocracy, national or religious, can be a tool of anyone seeking moral supremacy. Looking back, history teaches that putting up constrictive, dogmatic borders is morally destructive, fencing out those with different views and stifling dialogue and civility within and without. Obviously, putting up ideological boundaries is apt to enclose those who profess a restrictive and/or superior ethic to unproductive and morality corrosive values. Being ethnocentric and tribal seems natural as there is a desire to protect our most cherished beliefs claiming moral superiority. Values are what define us; they are the substance of whom we are and reveal our commitments and convictions and their assumed authority. But our values can also limit our moral acuity, narrowing moral focus and diminishing its energy, unseeking of the commonalities that bind humanity to humanity. Clearly, it’s time to change this truncated narrative from an exclusive ethic to a morality without borders, exemplified as humanity as community. Authoritarianism, displaying autocratic and anti-egalitarian values, is repressive and results in a limited and often amoral view of others. This we are witnessing today from all corners of the political spectrum, and not only in America, but elsewhere as well. For advancing a vision of the morally possible, an inclusive and expansive moral “ought” is needed, but terribly difficult to achieve or even articulate given the fact of cultural diversity, but we try. As Thomas Donaldson (1996, p.52) has noted, “We all learn ethics in the context of our particular cultures, and the power in the principles is deeply tied to the way in which they are expressed. Internationally accepted lists of moral principles, such as the United Nations’ Universal Declaration of Human Rights, draw on many cultural and religious traditions. As philosopher Michael Walzer (1983) has noted, ‘There is no 2 Esperanto (an artificial language devised in 1887 as an international medium of communication, based on roots from the chief European languages) of global ethics.’” We simply express our view of a global ethic as a “moral human ecology” supportive of an unrestrained moral vision drawing both humanity and the environment into its definitive natural fiber. How often we write in abstractions and generalities forgetting the people about whom we talk. Their needs and the inhumanity heaped upon them are seldom noticed. There is some distance between us and others, but with empathy and care and an unrestrictive vision of others, this fissure can be closed. Differing customs and traditions require our reconsideration and respect. What we expose is an ethic of diversity-seeking those basic and common values grounded in the idea of “humanity” itself. Given the present-day discombobulation of value, especially moral value, as witnessed in present-day politics, nuclear proliferation, human exploitation and misery in Central America, and continuous war in both Africa and the Middle East, “morality without borders” presents a guiding metaphor beckoning our attention. “Humanity as Community” marks its location for it is a global imperative. Its possibilities are endless as it can become a beacon of hope in a divided world. But don’t expect miracles; this will be a slow and evolutionary process as we naturally hold our values close, seldom unleashing them for public scrutiny. Philosophically, more than words are needed and more than well-crafted arguments are required for human rights, understood as moral rights, to be judiciously spread around the world. Commitment, respect, planning, and action are also required. For those who are leaders in human rights proliferation as well as ordinary people whose voices need to be heard, this is an enabling vision. It acknowledges the essence of humanity as moral and does not contradict what the religiously oriented call the “sacredness of human life.” It also acknowledges the principles foundational to human rights, such as fairness and justice, decency and responsibility, and the importance of human dignity, integrity, nurture, and care. Not mere generalities, these values are drawn from personal and collective experience and an unhampered propensity to care for others. To say they are innate (Haidt, 2012, p. 31) is perhaps an overreach, but to recognize their human importance is not. As ethicist Kurt Baier pointed out in 1971 (p. 810), morality looks at the world from the point of view of everyone, that “…to be moral…is to recognize that others too, have a right to a worthwhile life.

Social relations and remittances: Evidence from Canadian micro data

This paper models transfers outside the household for both the Canadian- born and foreign-born Canadian populations in a traditional expenditure framework with an unique composition of goods to illustrate the special motivations to remit by immigrants. We theorise that remittances to persons outside the households represent transfers to maintain social relations with relatives and friends and religious/charitable remittances are expenditures which foster group membership. Using Canadian survey data we estimate transfer functions as part of a larger expenditure system and calculate Engel elasticities for remittances to persons and to charities by both the Canadian and foreign-born populations. We conclude that expenditures to enhance social relations with relatives and friends (i.e. remittances to persons) are a normal good for recent Asian immigrants and a luxury good for all other immigrants and Canadians. Moreover, Asian households are the only ones that remit significantly more of their total expenditures to persons upon arrival, compared to the Canadian reference group, and their remittance behaviour does not converse to that of Canadian-born over time. This latter fact indicates strong cultural differences within the remitting households, most probably due to the fact that Asian households have stronger social ties to their extended family. Finally, with the exception of lower income North American and European immigrant households, all other immigrant groups and Canadians generally consider group membership contributions (i.e. charitable remittances) as a greater necessity than inter-household transfers. --international migration,household behaviour,remittances

"Keep it real!": A real-time UK macro data set

We present a real-time macro data set for the UK. Each variable has many different vintages - reflecting the revisions and s that occur over time. Our aim is to provide a resource for researchers evaluating UK forecasting performance and policy-making in real time. We illustrate the importance of these data by analysing their impacts on UK inflation forecasts and monetary policy in the late 1980s. We find that, contrary to the view of contemporary policy-makers, the initial measurements of demand-side macro variables did not disguise inflationary pressures.

MILL-LEVEL PRICE ESTIMATES FOR U.S. COTTON QUALITY

Replaced with revised version of paper 02/11/04.Demand and Price Analysis,

Correlation dynamics between Asia-Pacific, EU and US stock returns

This paper investigates the correlation dynamics in the equity markets of 13 Asia-Pacific countries, Europe and the US using the asymmetric dynamic conditional correlation GARCH model (AG-DCC-GARCH) introduced by Cappiello, Engle and Sheppard (2006). We find significant variation in correlation between markets through time. Stocks exhibit asymmetries in conditional correlations in addition to conditional volatility. Yet asymmetry is less apparent in less integrated markets. The Asian crisis acts as a structural break, with correlations increasing markedly between crisis countries during this period though the bear market in the early 2000s is a more significant event for correlations with developed markets. Our findings also provide further evidence consistent with increasing global market integration. The documented asymmetries and correlation dynamics have important implications for international portfolio diversification and asset allocation.dynamic conditional correlation; asymmetry; international portfolio diversification

Intra-industry trade between The United States and México: 1993-1998

This paper examines changes in intra-industry trade, IIT, in manufactured goods between the US and Mexico over the first five years of the North American Free Trade Agreement. Most industries experienced large increases in, IIT. An examination of various indexes of intra-industry specialization indicates that few industries in either country are candidates for significant adjustment problems. These findings should lessen opposition to greater regional economic integration in the Western Hemisphere

NASA Cold Land Processes Experiment (CLPX 2002/03): ground-based and near-surface meteorological observations

A short-term meteorological database has been developed for the Cold Land Processes Experiment (CLPX). This database includes meteorological observations from stations designed and deployed exclusively for CLPXas well as observations available from other sources located in the small regional study area (SRSA) in north-central Colorado. The measured weather parameters include air temperature, relative humidity, wind speed and direction, barometric pressure, short- and long-wave radiation, leaf wetness, snow depth, snow water content, snow and surface temperatures, volumetric soil-moisture content, soil temperature, precipitation, water vapor flux, carbon dioxide flux, and soil heat flux. The CLPX weather stations include 10 main meteorological towers, 1 tower within each of the nine intensive study areas (ISA) and one near the local scale observation site (LSOS); and 36 simplified towers, with one tower at each of the four corners of each of the nine ISAs, which measured a reduced set of parameters. An eddy covariance system within the North Park mesocell study area (MSA) collected a variety of additional parameters beyond the 10 standard CLPX tower components. Additional meteorological observations come from a variety of existing networks maintained by the U.S. Forest Service, U.S. Geological Survey, Natural Resource Conservation Service, and the Institute of Arctic and Alpine Research. Temporal coverage varies from station to station, but it is most concentrated during the 2002/ 03 winter season. These data are useful in local meteorological energy balance research and for model development and testing. These data can be accessed through the National Snow and Ice Data Center Web site