Self-Ownership and the Limits of Libertarianism
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On Collective Ownership of the Earth Anna Stilz
BOOK SYMPOSIUM: ON GLOBAL JUSTICE On Collective Ownership of the Earth Anna Stilz n appealing and original aspect of Mathias Risse’s book On Global Justice is his argument for humanity’s collective ownership of the A earth. This argument focuses attention on states’ claims to govern ter- ritory, to control the resources of that territory, and to exclude outsiders. While these boundary claims are distinct from private ownership claims, they too are claims to control scarce goods. As such, they demand evaluation in terms of dis- tributive justice. Risse’s collective ownership approach encourages us to see the in- ternational system in terms of property relations, and to evaluate these relations according to a principle of distributive justice that could be justified to all humans as the earth’s collective owners. This is an exciting idea. Yet, as I argue below, more work needs to be done to develop plausible distribution principles on the basis of this approach. Humanity’s collective ownership of the earth is a complex notion. This is because the idea performs at least three different functions in Risse’s argument: first, as an abstract ideal of moral justification; second, as an original natural right; and third, as a continuing legitimacy constraint on property conventions. At the first level, collective ownership holds that all humans have symmetrical moral status when it comes to justifying principles for the distribution of earth’s original spaces and resources (that is, excluding what has been man-made). The basic thought is that whatever claims to control the earth are made, they must be compatible with the equal moral status of all human beings, since none of us created these resources, and no one specially deserves them. -
Sample Slavery and Human Trafficking Statement
KASAI UK LTD Gender Pay Report At Kasai we are committed to treating our people equally and ensuring that everyone – no matter what their background, race, ethnicity or gender – has an opportunity to develop. We are confident that our gender pay gap is not caused by men and woman being paid differently to do the same job but is driven instead by the structure of our workforce which is heavily male dominated. As of the snapshot date the table below shows our overall mean and median gender pay gap and bonus pay based on hourly rates of pay. Difference between men and woman Mean (Average) Median (Mid-Range) Hourly Pay Gap 18.1% 20.9% Bonus Pay Gap 0% 0% Quartiles We have divided our population into four equal – sized pay quartiles. The graphs below show the percentage of males and females in each of these quartiles Upper Quartiles 94% males 6% females -5.70% Upper middle quartiles 93% male 7% females -1.30% Lower middle quartiles 87% male 13% females 2.39% Lower Quartiles 76% male 24% females 3.73% Analysis shows that any pay gap does not arise from male and females doing the same job / or same level and being paid differently. Females and males performing the same role and position, have the same responsibility and parity within salary. What is next? We are confident that our male and female employees are paid equally for doing equivalent jobs across our business. We will continue to monitor gender pay throughout the year. Flexible working and supporting females through maternity is a key enabler in retaining and developing female’s talent in the future business. -
The Costs and Benefits of Government Control: Evidence from China's Collectively-Owned Enterprises Jiangyong Lu /Peking Unive
The Costs and Benefits of Government Control: Evidence from China’s Collectively-Owned Enterprises Jiangyong Lu /Peking Universitya Zhigang Tao/University of Hong Kongb Zhi Yang/Hua Zhong University of Science & Technologyc May 2009 Abstract: China’s collectively-owned enterprises are unconventional, as they are nominally owned by those people residing in the areas where the enterprises are located but effectively controlled by the local governments. This study finds that collectively-owned enterprises, once being privatized, encounter an increase in the cost of goods sold to sales ratio but manage to lower down the managerial expenses to sales ratio. The findings imply that local government officials may help collectively-owned enterprises gain access to cheaper production inputs, but they may use those enterprises to pursue private benefits, thereby shedding lights on the costs and benefits of government control. JEL classification codes: L33, P31, D23 Keywords: China’s collectively-owned enterprises, costs and benefits of government control, managerial expenses, and cost of goods sold a Department of Strategic Management, Guanghua School of Management, Peking University, Beijing, P.R.China. Email: [email protected] b School of Business, and School of Economics and Finance, University of Hong Kong, Pokfulam Road, Hong Kong. Email: [email protected] c School of Management, Huazhong University of Science & Technology, Wuhan, P.R. China. Email: [email protected] The Costs and Benefits of Government Control: Evidence from China’s Collectively-Owned Enterprises May 2009 Abstract: China’s collectively-owned enterprises are unconventional, as they are nominally owned by those people residing in the areas where the enterprises are located but effectively controlled by the local governments. -
Robert Nozick, Anarchy, State and Utopia Peter Vallentyne, University
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by University of Missouri: MOspace Robert Nozick, Anarchy, State and Utopia Peter Vallentyne, University of Missouri-Columbia in The Twentieth Century: Quine and After (Vol. 5, of Central Works of Philosophy ) edited by John Shand (Acumen Publishing, 2006), pp. 86-103 Robert Nozick’s Anarchy, State, and Utopia (1974), along with John Rawls’s A Theory of Justice (1971), radically changed the landscape in analytic political philosophy. For much of the preceding half-century, under the influence of logical positivism’s heavy emphasis on empirical verifiability, much of moral philosophy was taken up with meta-ethics (e.g., the semantics of moral discourse)—with little attention given to normative moral theories. Moreover, to the extent that normative theories were considered, utilitarianism was the center of attention. This all changed with the publication of Rawls’s articulation and defense of liberal egalitarianism and Nozick’s libertarian challenge to the legitimacy of anything more than the night-watchman state. At the core of Nozick’s book are two arguments. One is that a night-watchman state (which protects only against violence, theft, fraud, and breach of contract) could be legitimate, even without the consent of all those to be governed. The other is that nothing more extensive than the night-watchman state is legitimate, except with the consent of all. The argument is complex, and Nozick often inserts long—and very interesting—digressions. Below I shall focus only on his core argument. I shall thus not address his discussions of Rawls’ theory of justice (Ch. -
Slavery by Another Name History Background
Slavery by Another Name History Background By Nancy O’Brien Wagner, Bluestem Heritage Group Introduction For more than seventy-five years after the Emancipation Proclamation and the end of the Civil War, thousands of blacks were systematically forced to work against their will. While the methods of forced labor took on many forms over those eight decades — peonage, sharecropping, convict leasing, and chain gangs — the end result was a system that deprived thousands of citizens of their happiness, health, and liberty, and sometimes even their lives. Though forced labor occurred across the nation, its greatest concentration was in the South, and its victims were disproportionately black and poor. Ostensibly developed in response to penal, economic, or labor problems, forced labor was tightly bound to political, cultural, and social systems of racial oppression. Setting the Stage: The South after the Civil War After the Civil War, the South’s economy, infrastructure, politics, and society were left completely destroyed. Years of warfare had crippled the South’s economy, and the abolishment of slavery completely destroyed what was left. The South’s currency was worthless and its financial system was in ruins. For employers, workers, and merchants, this created many complex problems. With the abolishment of slavery, much of Southern planters’ wealth had disappeared. Accustomed to the unpaid labor of slaves, they were now faced with the need to pay their workers — but there was little cash available. In this environment, intricate systems of forced labor, which guaranteed cheap labor and ensured white control of that labor, flourished. For a brief period after the conclusion of fighting in the spring of 1865, Southern whites maintained control of the political system. -
Religion of the South” and Slavery Selections from 19Th-Century Slave Narratives
National Humanities Center Resource Toolbox The Making of African American Identity: Vol. I, 1500-1865 ON THE “RELIGION OF THE SOUTH” AND SLAVERY SELECTIONS FROM 19TH-CENTURY SLAVE NARRATIVES * In several hundred narratives, many published by abolitionist societies in the U.S. and England, formerly enslaved African Americans related their personal experiences of enslavement, escape, and freedom in the North. In straight talk they condemned the “peculiar institution” ⎯ its dominance in a nation that professed liberty and its unyielding defense by slaveholders who professed Christianity. “There is a great difference between Christianity and religion at the south,” writes Harriet Jacobs; Frederick Douglass calls it the “the widest, possible difference ⎯ so wide, that to receive the one as good, pure, and holy, is of necessity to reject the other as bad, corrupt, and wicked.”1 Presented here are four nineteenth-century African American perspectives on the “religion of the south.” Frederick Douglass “the religion of the south . is a mere covering for the most horrid crimes” I assert most unhesitatingly that the religion of the south ⎯ as I have observed it and proved it ⎯ is a mere covering for the most horrid crimes, the justifier of the most appalling barbarity, a sanctifier of the most hateful frauds, and a secure shelter under which the darkest, foulest, grossest, and most infernal abominations fester and flourish. Were I again to be reduced to the condition of a slave, next to that calamity, I should regard the fact of being the slave of a religious slaveholder the greatest that could befall me. For of all slaveholders with whom I have ever met, religious slaveholders are the worst. -
World Migration Report 2005
WORLD MIGRATION Costs and benefits of international migration 2005 VOLUME 3 – IOM World Migration Report Series 2005 WORLD MIGRATION The opinions and analyses expressed in this book do not necessarily reflect the views and official policies of the International Organization for Migration or its Member States. The book is an independent publication commissioned by IOM. It is the fruit of a collaborative effort by a team of contributing authors and the editorial team under the direction of the editor-in-chief. Unless otherwise stated, the book does not refer to events occurring after November 2004. The maps do not reflect any opinion on the part of IOM concerning the legal status of any country, territory, city or area, or the delimitation of frontiers or boundaries. Publisher International Organization for Migration 17, route des Morillons 1211 Geneva 19 Switzerland Tel.: +41 22 717 91 11 Fax.: +41 22 798 61 50 Email: [email protected] Internet: http://www.iom.int ISSN 1561-5502 ISBN 92-9068-209-4 Layout/production: Explorations – 74 Chamonix France – +33 (0)4 50 53 71 45 Printed in France by Clerc S.A.S– 18200 Saint-Amand Montrond © Copyright International Organization for Migration, 2005 All rights reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or otherwise without the prior written permission of the publisher. 4 WORLD MIGRATION 2005 IOM EDITORIAL TEAM Editor-In-Chief And Concept Irena Omelaniuk Editorial Board Gervais -
Beyond the Principles of Bioethics: Facing the Consequences of Fundamental Moral Disagreement
DOI: http://dx.doi.org/10.5007/1677-2954.2012v11n1p13 BEYOND THE PRINCIPLES OF BIOETHICS: FACING THE CONSEQUENCES OF FUNDAMENTAL MORAL DISAGREEMENT H. TRISTRAM ENGELHARDT (Rice Universtiy / USA) ABSTRACT Given intractable secular moral pluralism, the force and significance of the four principles (autonomy, beneficence, non-maleficence, and justice) of Tom Beauchamp and James Childress must be critically re-considered. This essay examines the history of the articulation of these four principles of bioethics, showing why initially there was an illusion of a common morality that led many to hold that the principles could give guidance across cultures. But there is no one sense of the content or the theoretical justification of these principles. In addition, a wide range of secular moral and bioethical choices has been demoralized into lifestyle choices; the force of the secular moral point of view has also been deflated, thus compounding moral pluralism. It is the political generation of the principles that provides a common morality in the sense of an established morality. The principles are best understood as embedded not in a common morality, sensu stricto, but in that morality that is established at law and public policy in a particular polity. Although moral pluralism is substantive and intractable at the level of moral content, in a particular polity a particular morality and a particular bioethics can be established, regarding which health care ethics consultants can be experts. Public morality and bioethics are at their roots a political reality. Keywords: Bioethics. Pluralism. Moral disagreement. Ethical particularism. RESUMO Dado o pluralismo moral secular intratável, a força e o significado dos quatro princípios (autonomia, beneficência, não maleficência e justiça) de Tom Beauchamp e James Childress precisam ser reconsiderados criticamente. -
Slavery Past and Present
fact sheet Slavery past and present Right: Slaves being forced below What is Anti-Slavery International? deck. Despite the fact that many slaves were chained for the voyage it The first organised anti-slavery is estimated that a rebellion occurred societies appeared in Britain in the on one out of every eight slave ships 1780s with the objective of ending that crossed the Atlantic. the slave trade. For many people, this is the image In 1807 the British slave trade was that comes to mind when they hear abolished by Parliament and it the word slavery. We think of the became illegal to buy and sell buying and selling of people, their slaves although people could shipment from one continent to still own them. In 1833 Parliament another and the abolition of the finally abolished slavery itself, trade in the early 1800s. Even if we both in Britain and throughout know little about the slave trade, the British Empire. we think of it as part of our history rather than our present. In 1839 the British and Foreign Anti-Slavery Society was created, In fact, the slave trade continues to representing a new organisation for have an impact today. Its legacies the new chapter of the anti-slavery include racism, discrimination Mary Prince struggle. It gave inspiration to the and the development and under- abolitionist movement in the United development of communities and “Oh the horrors of slavery! - States and Brazil, and contributed countries affected by the trade. How the thought of it pains my to the drawing up of international And slavery itself is not a thing of heart! But the truth ought to standards on slavery. -
"A Critique of the “Common Ownership of the Earth” Thesis "
Article "A Critique of the “Common Ownership of the Earth” Thesis " Arash Abizadeh Les ateliers de l’éthique / The Ethics Forum, vol. 8, n° 2, 2013, p. 33-40. Pour citer cet article, utiliser l'information suivante : URI: http://id.erudit.org/iderudit/1021336ar DOI: 10.7202/1021336ar Note : les règles d'écriture des références bibliographiques peuvent varier selon les différents domaines du savoir. Ce document est protégé par la loi sur le droit d'auteur. L'utilisation des services d'Érudit (y compris la reproduction) est assujettie à sa politique d'utilisation que vous pouvez consulter à l'URI http://www.erudit.org/apropos/utilisation.html Érudit est un consortium interuniversitaire sans but lucratif composé de l'Université de Montréal, l'Université Laval et l'Université du Québec à Montréal. Il a pour mission la promotion et la valorisation de la recherche. Érudit offre des services d'édition numérique de documents scientifiques depuis 1998. Pour communiquer avec les responsables d'Érudit : [email protected] Document téléchargé le 30 juin 2014 03:21 A CRITIQUE OF THE “COMMON OWNERSHIP OF THE EARTH” THESIS 1 ARASH ABIZADEH MCGILL UNIVERSITY 2 0 1 3 ABSTRACT In On Global Justice, Mathias Risse claims that the earth’s original resources are collecti- vely owned by all human beings in common, such that each individual has a moral right to use the original resources necessary for satisfying her basic needs. He also rejects the rival views that original resources are by nature owned by no one, owned by each human in equal shares, or owned and co-managed jointly by all humans. -
Involuntary Servitude: Modern Conditions Addressed in United States V
Catholic University Law Review Volume 34 Issue 1 Fall 1984 Article 9 1984 Involuntary Servitude: Modern Conditions Addressed in United States v. Mussry John M. Cook Follow this and additional works at: https://scholarship.law.edu/lawreview Recommended Citation John M. Cook, Involuntary Servitude: Modern Conditions Addressed in United States v. Mussry, 34 Cath. U. L. Rev. 153 (1985). Available at: https://scholarship.law.edu/lawreview/vol34/iss1/9 This Notes is brought to you for free and open access by CUA Law Scholarship Repository. It has been accepted for inclusion in Catholic University Law Review by an authorized editor of CUA Law Scholarship Repository. For more information, please contact [email protected]. NOTES INVOLUNTARY SERVITUDE: MODERN CONDITIONS ADDRESSED IN UNITED STATES V. MUSSRY To abolish all conditions of involuntary servitude that resembled African slavery,' the nation adopted the thirteenth amendment to the Constitution in 1865.2 Although the amendment was self-executing,3 Congress was empow- ered to enact laws to enforce the prohibition.4 A number of criminal statutes were passed subsequently, each addressing a particular condition or aspect of involuntary servitude.5 In 1948, Congress enacted a more broadly worded law, 18 U.S.C. § 1584, which forbade holding any person in involun- 6 tary servitude. 1. See infra note 6. 2. Section 1. Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction. Section 2. Congress shall have power to enforce this article by appropriate legislation. -
Ideologies of Autonomy
Wikipedia @ 20 Ideologies of Autonomy Christopher M. Cox Published on: Jun 11, 2019 Updated on: Jun 21, 2019 Wikipedia @ 20 Ideologies of Autonomy Introduction When I first began routinely using Wikipedia in the early 2000s, my interest owed as much to the model for online curation the site helped to popularize as it did Wikipedia itself. As a model for leveraging the potential of collective online intelligence, emerging modes of online productivity enabled everyday people to help build Wikipedia and, just as importantly for me, proliferated the use of “Wikis” to centralize and curate content ranging from organizational workflows to repositories for the intricacies of pop culture franchises. As a somewhat obsessive devotee of the television series Lost (2004-2011), I was especially enthusiastic about the latter, since the Lostpedia wiki was an essential part of my engagement with the series’ themes, mysteries, and motifs. On an almost daily basis during the show’s run, I found myself plunging ever deeper into Lostpedia, gleaming reminders of previous plot points and character interactions and using this knowledge to piece together ideas about the series’ sprawling mythology. Steadily, as Wikipedia also became a persistent fixture in my online media diet, I found myself using the site in a similar manner, often going down “Wikipedia holes” wherein I bounced from page to page, topic to topic, probing for knowledge of topics both familiar and obscure. This newfound ability to find, consume, and interact with a universe of ideas previously diffuse among various types of sources and institutions made me feel empowered to more readily self- direct my intellectual interests.