A Revision of Power: Religion in Fionn Mac Colla’s And the Cock Crew

Discusses the treatment of the central character, the Gaelic-speaking minister Maighstir Sachairi, in the novel And the Cock Crew (1945), by Fionn Mac Colla (Thomas Donaldson, 1906-1975), about the Highland clearances, the evictions of the local crofting inhabitants in the north of Scotland to make way for sheep-farming, and argues that, although the novel condemns the Presbyterian clergy for colluding in the evictions and preaching submission to those evicted, Mac Colla\u27s novel is deeply imbued with the Calvinism it might seem to reject, and that the central scene, a debate between Sachairi and Gaelic bard, is structured around the Scottish Catechism, inverting the conventional power-relationship between the minister and the his parishioner

1880, The Public Domain, Its History with Statistics

Prepared by Thomas Donaldson, member of the Public Land Commission\u27s Committee on Codification, this publication containing 33 chapters, gives the origin, growth and disposition of the lands in the public domain, tracing several systems from their origin, and providing full statistics of operations under and the results of several acts for the sale and disposition of public lands up to June 30, 1880.https://digitalcommons.csumb.edu/hornbeck_usa_2_d/1022/thumbnail.jp

A Review of Donaldson and Dunfee's Ties That Bind: A Social Contracts Approach to Business Ethics

This article reviews Thomas Donaldson and Thomas Dunfee's new book Ties That Bind. The article argues that the book is a helpful elaboration of Donaldson and Dunfee's Integrative Social Contracts Approach, particularly with regard to their specification of hypernorms. The article also presents Donaldson and Dunfee's argument with regard to how the hypernorm of necessary social efficiency applies to bribery and raises questions about the extent to which human moral behavior might be hardwired.Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/42521/1/10551_2004_Article_236431.pd

Corporate Governance in a Market with Morality

Dunfee analyzes the implications for corporate governance of the existence of morality within consumer and capital markets. Analysis of the role of moral desires within markets represents a new way of looking at the long-standing debate concerning the social responsibility of corporations

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.

Gender Voice and Correlations with Peace

The statistics regarding violence in today’s society are staggering. A newly released study published by the World Health Organization, making headlines in the Wall Street Journal (Oct. 3, 2002) reports that “Violence Took 1.6 Million Lives in 2000.” Notably, this report considers only the data obtained from the seventy countries that report such statistics to the World Health Organization. It does not include reports from many countries whose violence is also high, such as Burundi, Rwanda, Iraq, Liberia and Afghanistan. This manuscript seeks to address some of these issues of violence by considering issues of gender. We pose the question whether there may be some correlation between violence and the lack meaningful involvement of women in the economy. If the countries that appear more violent are also countries where women are systematically excluded from business opportunities, perhaps one way to curb some of the societal violence would be to improve the opportunities for women in the economy. Multi-national corporations can play an important role in increasing these opportunities. As has been argued elsewhere, a reduction in poverty promotes stability and leads to a more peaceful society. Studies show that in developing countries, involving women in the economy as wage earners can reduce poverty. As the locus of production shifts away from the home, an initial decline in employment opportunities may occur. However, this eventually disappears and both women and men benefit.http://deepblue.lib.umich.edu/bitstream/2027.42/39915/3/wp530.pd

Banded Contracts, Mediating Institutions, and Corporate Governance: A Naturalist Analysis of Contractual Theories of the Firm

Fort and Noone relate business ethics to notions of transcendence found in nature and anthropology. They address the notion of contracts within corporate legal theory because contracts are used as a model both by those who advocate minimalist, agency business duties and by others who propound a broad business ethic

Bioethics, Complementarity, and Corporate Criminal Liability

This article provides a brief introduction to some contemporary challenges found in the intersection of bioethics and international criminal law involving genetic privacy, organ trafficking, genetic engineering, and cloning. These challenges push us to re-evaluate the question of whether the international criminal law should hold corporations criminally liable. I argue that a minimalist and Strawsonian conception of corporate responsibility could be useful for deterring the wrongs outlined in first few sections and in answering compelling objections to corporate criminal liability