Governing Board of the European Baha’i Business Forum (EBBF). 2009-06. “An Ethical Perspective on Today’s Economic Crisis: A statement from the European Baha’i Business Forum.”

“The world is passing through an economic and financial crisis unprecedented in modern times. Its global scope transcends the cyclical adjustments of national economies and the corrective instruments usually used by business and national governments. The general malaise and loss of confidence point to deeper issues and more fundamental flaws in the economic system, extending to a crisis of leadership and values. This unprecedented crisis, together with its accompanying social breakdown, reflects a profound error of conception about human nature itself. We are being shown that, unless the development of society finds a purpose beyond the mere amelioration of material conditions, it will fail to attain even this goal. That purpose must be sought in spiritual dimensions of life and motivation that transcend a constantly changing economic landscape and an artificially imposed division of human societies into “developed” and “developing”. The European Baha’i Business Forum recognizes in this situation an opportunity to reshape the fundamental concepts and structures that will not only lift us from this crisis but set us on a road towards a new set of institutions and behaviours which will enable humankind to prosper. As the present crisis is fundamentally one of trust and integrity, and therefore ethical in its foundation, its solution cannot be a mere institutional reorganization or some additional regulatory measures. It needs an ethical response at all levels: the individual, the corporation and the government and regulatory entities. There is no quick fix to this situation. Several principles must be considered while reshaping our thinking on institutions and the individuals that compose them. We need to replace the concept of self-centred materialism with that of service to humanity, competition with cooperation, corruption with ethical behaviour, sexism with gender balance, more authoritarian legislation with personal ethics, national regulation with international supervision, protectionism with world unity, and injustice with justice. EBBF promotes and welcomes engagement with the widest possible community to develop together the new framework. Given the importance of the business community in the world, we should draw on its special capabilities and resources, in collaboration with governments, international organizations and NGOs, to design the institutional framework and the guiding principles of the new economic system. We call on peoples from all businesses, countries, and walks of life to work together to build a new economic system based upon equity and justice (EBBF 2009-06).”

Who’s Who

“EBBF is a network of over 400 women and men, a community of people passionate about bringing ethical values, personal virtues and moral leadership into their workplaces. Its membership is diverse and crosses generations, borders, sectors and beliefs. It began in 1990 and is now present in over 60 countries. EBBF’s vision is to enhance the well-being and prosperity of humankind. It believes that positively influencing the world of business, starting from the inspiration of action by each of its members, is an important step in this direction (EBBF 2009-06).”

Notes

“EBBF promotes seven core values that it feels are of strategic importance in enhancing business performance: Business Ethics, Corporate Social Responsibility (CSR), Sustainable Development, Partnership of Women and Men, A New Paradigm of Work, Consultation in Decision-Making, Values-Based Leadership (EBBF 2009-06).”

Webliography

Governing Board of the European Baha’i Business Forum (EBBF). 2009-06. “An Ethical Perspective on Today’s Economic Crisis: A statement from the European Baha’i Business Forum.” Chambery, France.

In accepting the Nobel Prize Al Gore urgently called for the mobilization of civilization in defense of our common future faced with a planetary emergency – the imminent and universal threat of a climate crisis. Instead of offering false assurances that this can be done without effort, change or cost, responsible leaders must set aside short-term political goals and mobilize citizens with an uncomfortable message that to face this challenge, there will be sacrifices. Our leaders must acknowledge that they are accountable before history and they must speak with moral courage to inspire entire peoples, global citizens of every class and condition, entrepreneurs and innovators from every part of the globe to work couragously for our mutual survival. He rejects the belief that some hold that God will intercede on behalf of humanity to save the planet inspite of the actions or inaction of the the human species. Instead, Gore predicts that as humans unite around this moral purpose, we will collectively unleash a transformative spiritual energy.

Folksonomy

Nobel Peace Prize, moral compass, purpose, God, serve, civilization, planetary emergency, CO2

Webliography

Gore, Al. 2007. “A Precious and Painful Vision of the Future.” The Nation. December 10. Accessed December 10. http://www.thenation.com/doc/20071224/gore

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Armchair science: Montreal philosophy prof Laberge (2007) calls Al Gore, the high priest of the missionary ecological movement and claims Gore has turned the issue of climate change into a moral imperative. He uses 18th c. Scottish Enlightenment philosopher Hume’s is-ought problem to prove that the statement “global warming is bad” is erroneous.

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See also Speechless:

In the socio-historical context in which Hume was writing he was concerned with distinguishing vulgar reasoning from true philosophy. He argued that there were four sciences: logic, morals, criticism, and politics. He claimed that morals do not result from logical reason and judgment but from tastes, sentiments, feelings and passions.

Hume distinguishes also between a vulgar [thinker who uses only common language] who proposes a system of morality and a true philosopher, between the thinking of a peasant and a true artisan. Vulgar reasoning shifts from ‘is’ to ‘ought’ imperceptibly without giving a proper explanation or producing evidence.

Is Laberge suggesting that Gore is a vulgar thinker who has not provided enough evidence for his case? In the case of climate change the science is overwhelmingly clear.

And humans do have the moral sensitivities which are the basis for making ethical decisions. We also have reason and scientific tools that provide us with experience-based evidence that informs our moral choices. Even Hume describes a political will, a social covenant in which citizens consult and agree upon a common ‘moral’ action.  We are not conscious of most of our mundane, everyday moral choices. Failing to protect forests or watersheds is a moral choice. A couple of decades ago most of us were insensitive to the moral nature of our actions that were destructive to ecosystems. In complex ecological issues where so many political, economics, geography, social and cultural interests converge, we consider ethical dimensions. Science can provide tools for measuring forest regeneration and efficient technologies for implementation. But science itself is not invested with moral sensitivity. It is only through human moral sensitivities that value judgments can be made in regards to unintended risks or side effects. Once science has provided evidence of shared, heightened risks we move from mere truth claims to moral justification for action or inaction.

Notes:

Keywords: Hume, philosophy, epistemology, ecology, is-ought, meta-ethics,
Webliography

Markie, Peter. 2004. “Rationalism vs. Empiricism.” Stanford Encyclopedia of Philosophy.

Hume, David. 1739-40. “Footnote 13.”Treatise of Human Nature.

Laberge, Jean. 2007. “Le devoir de philo: le scepticisme de Hume contre les écolos.” Le Devoir. 19 mai.

The International Environment Forum shared ethical concerns of economic, social, and humanitarian burdens resulting from climate change. International law and norms, political and economic obligations are being rethought in anticipation of millions of climate change refugees. Panel members argued that moderate, civil religions (Etzioni 2007) can provide the motivation to ethical behaviour that is urgently needed.

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See also

Etzioni, Amitai. 2007a.”The West Needs a Spiritual Surge” >> Amitai Etzioni Notes. March 6, 2007.

Etzioni, Amitai. 2007b. L’Occident aussi a besoin d’un renouveau spirituel.” Le Monde. 7 avril.

Flynn-Burhoe, Maureen. 2007. “Does the West Need a Spiritual Surge?” >> Speechless. May 4.
http://docs.google.com/Doc?id=ddp3qxmz_228hk8bnj

February 2, 2007 in Paris 10th session of the Intergovernmental Panel on Climate Change (IPCC) agreed on a succinct, accurate report from an enormous body of observations of all parts of the climate system by 2,500 scientists. What are we going to do about it? Will politicians and policy makers be able to face up to unconcerned uber wealthy CEOs?

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The 10th session of the Intergovernmental Panel on Climate Change (IPCC) provides a succinct, accurate report gleaned by 2 500 scientists from more than 130 nations from an enormous body of observations of all parts of the climate system for over a decade based on hard science. Based on their combined authority, we can now say with 90% certitude that climate change is man-made. Extreme weather events such as tropical cyclones, hurricanes, heat waves and ice storms will increase, the earth’s temperature will rise, glacieirs will continue to melt. Before February 2, 2007 the debate was public, “Is climate change linked to human activity?” While individuals still have a major role to play, the question can no longer be avoided by politicians and public policy makers, “What are we going to do about climate change?”

See also Nobel Prize nominee Sheila Watt-Cloutier on “The Right to be Cold”

Flynn-Burhoe, Maureen. 2007. Final Report of the Intergovernmental Panel on Climate Change (IPCC).
http://docs.google.com/View?docid=ddp3qxmz_89rqp57p . Google Docs. First uploaded February 2, 2007 to Digg and Papergirls Speechless. Last updated February 3, 2007. Creative Commons Copyright License 2.5 BY-NC-SA February 2, 2007.

The Baroque, Neoclassical and Romantic periods in Europe coincide with the period of colonization in what was called the New World. When we admire artistic creations from these periods how can be also remember colonial activities and their implications for everyday life in 2007.

Freeman (2000a 127) describes one of the distant relatives of the 17th century as a fur trader, interpreter and man of public affairs whose influence increased in 1643 with the formation of the United Colonies of New England (Plymouth, Connecticut, Massechusetts and New Haven). His name was connected with almost every Indian transaction on record.

Selected webliography and bibliography

Freeman, Victoria. 2000. Distant Relations: How My Ancestors Colonized North America. Toronto: McClelland and Stewart.

Freeman, Victoria. 2000a. “Ambassador to the Indians.”Distant Relations: How My Ancestors Colonized North America. Toronto: McClelland and Stewart. pp.127-147.

Moratorium on what some call Canadian ‘Blood Diamonds’? De Beers Canada benefit from government stalling tactics on land claims to extract valuable raw resources leaving behind environmental devastation. Many of the 45,000 Cree and Ojibwa in NAN region live in fourth world conditions in post-RCAP Canada. How many more NAN youth will choose suicide? Let’s not forget Nishnawbe Aski Nation’s Kash’s still unsolved water problem.
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For more reading check out my Customized Search Engine on Nishnawbe Aski Nation on Swicki

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