Showing posts with label Ethics. Show all posts
Showing posts with label Ethics. Show all posts

Sunday, July 31, 2016

HIGHER EDUCATION FOR THE TWENTY-FIRST CENTURY: VISION AND ACTION

WORLD DECLARATION ON HIGHER EDUCATION
FOR THE TWENTY-FIRST CENTURY: VISION AND ACTION

AND

FRAMEWORK FOR PRIORITY ACTION FOR CHANGE
AND DEVELOPMENT IN HIGHER EDUCATION
adopted by the

WORLD CONFERENCE ON HIGHER EDUCATION



Higher Education in the Twenty-First Century:
Vision and Action

9 October 1998




Owing to the scope and pace of change, society has become increasingly knowledge-based so that higher learning and research now act

as essential components of cultural, socio-economic and environmentally sustainable development of individuals, communities and

nations.

Recalling also the Universal Declaration of Human Rights which states in Article 26, paragraph 1, that ‘Everyone has the right to

education’ and that ‘higher education shall be equally accessible to all on the basis of merit’, and endorsing the basic principles

of the Convention against Discrimination in Education (1960), which, by Article 4, commits the States Parties to it to ‘make higher

education equally accessible to all on the basis of individual capacity’,

Convinced that education is a fundamental pillar of human rights, democracy, sustainable development and peace, and shall therefore

become accessible to all throughout life and that measures are required to ensure co-ordination and co-operation across and between

the various sectors, particularly between general, technical and professional secondary and post-secondary education as well as

between universities, colleges and technical institutions,

MISSIONS AND FUNCTIONS OF HIGHER EDUCATION

Article 1 - Mission to educate, to train and to undertake research

Article 1 - Mission to educate, to train and to undertake research

We affirm that the core missions and values of higher education, in particular the mission to contribute to the sustainable development and improvement of society as a whole, should be preserved, reinforced and further expanded, namely, to:

(a) educate highly qualified graduates and responsible citizens able to meet the needs of all sectors of human activity, by offering relevant qualifications, including professional training, which combine high-level knowledge and skills, using courses and content continually tailored to the present and future needs of society;

(b) provide opportunities (espace ouvert) for higher learning and for learning throughout life, giving to learners an optimal range of choice and a flexibility of entry and exit points within the system, as well as an opportunity for individual development and social mobility in order to educate for citizenship and for active participation in society, with a worldwide vision, for endogenous capacity-building, and for the consolidation of human rights, sustainable development, democracy and peace, in a context of justice;

(c) advance, create and disseminate knowledge through research and provide, as part of its service to the community, relevant expertise to assist societies in cultural, social and economic development, promoting and developing scientific and technological research as well as research in the social sciences, the humanities and the creative arts;

(d) help understand, interpret, preserve, enhance, promote and disseminate national and regional, international and historic cultures, in a context of cultural pluralism and diversity;

(e) help protect and enhance societal values by training young people in the values which form the basis of democratic citizenship and by providing critical and detached perspectives to assist in the discussion of strategic options and the reinforcement of humanistic perspectives;

(f) contribute to the development and improvement of education at all levels, including through the training of teachers.

Article 2 - Ethical role, autonomy, responsibility and anticipatory function

In accordance with the Recommendation concerning the Status of Higher-Education Teaching Personnel approved by the General Conference of UNESCO in November 1997, higher education institutions and their personnel and students should:

(a) preserve and develop their crucial functions, through the exercise of ethics and scientific and intellectual rigour in their various activities;

(b) be able to speak out on ethical, cultural and social problems completely independently and in full awareness of their responsibilities, exercising a kind of intellectual authority that society needs to help it to reflect, understand and act;

(c) enhance their critical and forward-looking functions, through continuing analysis of emerging social, economic, cultural and political trends, providing a focus for forecasting, warning and prevention;

(d) exercise their intellectual capacity and their moral prestige to defend and actively disseminate universally accepted values, including peace, justice, freedom, equality and solidarity, as enshrined in UNESCO’s Constitution;

(e) enjoy full academic autonomy and freedom, conceived as a set of rights and duties, while being fully responsible and accountable to society;

(f) play a role in helping identify and address issues that affect the well-being of communities, nations and global society.

SHAPING A NEW VISION OF HIGHER EDUCATION

Article 3 - Equity of access
Article 4 - Enhancing participation and promoting the role of women
Article 5 - Advancing knowledge through research in science, the arts and humanities and the dissemination of its results
Article 6 - Long-term orientation based on relevance
Article 7 - Strengthening co-operation with the world of work and analysing and anticipating societal needs
Article 8 - Diversification for enhanced equity of opportunity

Article 9 - Innovative educational approaches: critical thinking and creativity
(a) In a world undergoing rapid changes, there is a perceived need for a new vision and paradigm of higher education, which should be

student-oriented, calling in most countries for in-depth reforms and an open access policy so as to cater for ever more diversified

categories of people, and of its contents, methods, practices and means of delivery, based on new types of links and partnerships

with the community and with the broadest sectors of society.

(b) Higher education institutions should educate students to become well informed and deeply motivated citizens, who can think

critically, analyse problems of society, look for solutions to the problems of society, apply them and accept social

responsibilities.

(c) To achieve these goals, it may be necessary to recast curricula, using new and appropriate methods, so as to go beyond cognitive

mastery of disciplines. New pedagogical and didactical approaches should be accessible and promoted in order to facilitate the

acquisition of skills, competences and abilities for communication, creative and critical analysis, independent thinking and team

work in multicultural contexts, where creativity also involves combining traditional or local knowledge and know-how with advanced

science and technology. These recast curricula should take into account the gender dimension and the specific cultural, historic and

economic context of each country. The teaching of human rights standards and education on the needs of communities in all parts of

the world should be reflected in the curricula of all disciplines, particularly those preparing for entrepreneurship. Academic

personnel should play a significant role in determining the curriculum.

(d) New methods of education will also imply new types of teaching-learning materials. These have to be coupled with new methods of

testing that will promote not only powers of memory but also powers of comprehension, skills for practical work and creativity.

Article 10 - Higher education personnel and students as major actors

FROM VISION TO ACTION

Article 11 - Qualitative evaluation (Quality Evaluation
(a) Quality in higher education is a multidimensional concept, which should embrace all its functions, and activities: teaching and

academic programmes, research and scholarship, staffing, students, buildings, facilities, equipment, services to the community and

the academic environment. Internal self-evaluation and external review, conducted openly by independent specialists, if possible with

international expertise, are vital for enhancing quality. Independent national bodies should be established and comparative standards

of quality, recognized at international level, should be defined. Due attention should be paid to specific institutional, national

and regional contexts in order to take into account diversity and to avoid uniformity. Stakeholders should be an integral part of the

institutional evaluation process.

(b) Quality also requires that higher education should be characterized by its international dimension: exchange of knowledge,

interactive networking, mobility of teachers and students, and international research projects, while taking into account the

national cultural values and circumstances.

(c) To attain and sustain national, regional or international quality, certain components are particularly relevant, notably careful

selection of staff and continuous staff development, in particular through the promotion of appropriate programmes for academic staff

development, including teaching/learning methodology and mobility between countries, between higher education institutions, and

between higher education institutions and the world of work, as well as student mobility within and between countries. The new

information technologies are an important tool in this process, owing to their impact on the acquisition of knowledge and know-how.
Article 12 - The potential and the challenge of technology
Article 13 - Strengthening higher education management and financing
Article 14 - Financing of higher education as a public service
Article 15 - Sharing knowledge and know-how across borders and continents
Article 16 - From ‘brain drain’ to ‘brain gain’
Article 17 - Partnership and alliances

http://www.unesco.org/education/educprog/wche/declaration_eng.htm




Thursday, March 8, 2012

Capitalist Morality versus Socialist Morality

Introduction

 
Yevgeny Bugaev in “What is the Party?” writes  capitalism promotes egoistic morality.  It is morality implanted for thousands of years by exploiters. Its essence is individualism, careerism, worship of the moneyed and contempt for penniless. Some of the moral principles of capitalist societies are, “If you do not want to be a slave, try to become a slave-owner”, “dog eat dog”, and “each for himself”. Capitalism cripples people morally and humiliates their dignity.
 

Socialists or communists promote moral views which express the interests and ideals of all working humankind.  Socialists believe that working man’s nature is originally devoid of loafer, mercenary, and hooligan instincts, and if he nonetheless stumbled and developed traits of an alien morality, he can and must be made to take the right path. We should not overlook petty sins, as they might result in moral degradation.


Is Bugaev Right ?


In his book "Rethinking Capitalism: Community and Responsibility in Business", Rogene Buchholz starts the discussion with following statement.


"Modern capitalism is based upon a philosophy of individualism rather than community, and the moral basis of society is to be found in rights and not in responsibilities. Individuals have a "natural right" to use their property as they see fit and follow their economic self-interest, independent of any obligation or duty to serve society. These rights are possessed by individuals quite apart from any obligation to contribute to the general happiness of society or to an overarching social purpose or good. It was Adam Smith who, whether intended or not, made this feature of capitalistic societies into a virtue with the claim that the pursuit of economic self-interest led to the public good by increasing the wealth of nations through the production of more and more goods and services.


Buchholz adds that Smith, however, did not advocate the pursuit of self interest in a moral vacuum. In The theory of Moral Sentiments, he stress the role of sympathy and benevolence in creating a cohesive society, and it seems clear that Smith assumed that the free pursuit by individuals of their own self-interest would serve the public good only if it occurred in a society that was morally disciplined in this regard.
 

Alfred Marshall's View

 
Alfred Marshall in his “Principles of Economics” emphasized that economists were devoted to the well being of whole people. He argued that all the founders of modern economics were men of gentle and sympathetic temper with enthusiasm for the good of humanity. They cared little for wealth for themselves and they cared much for its wide diffusion among the masses of the people. They opposed antisocial monopolies and they supported trade union movement. They supported factory acts and argued against employers. They were without exception devoted to the doctrine that the well-being of the whole people should be the ultimate goal of all private effort and all public policy.
 
Alfred Marshall added that the rights of property have not been venerated by those master minds who have built up economic science. Some persons have wrongly assumed the authority of the economic science to push the claims of vested interests to extreme and antisocial uses. Economists only say from the observation that rights of property and solid progress are inseparable in the past. The right of property is not based on any abstract principle.


 

Nature of Man

 
The discussion on morality naturally leads one to the question on the basic nature of man.

Is he a selfish man?
Is he a compassionate man?

Can he see misery all around him and still enjoy because he is not subjected to the same misery? Or does he feel pain when he sees a pain in a person by the side of him?

I came across this debate in a book on emotions, edited or organized by Daniel Goleman. The book was based on dialogue between psychologists and philosophers. The Dalai Lama was one of the persons in the group of philosophers.
 
 
Competing Philosophies
 
Philosophy of Thomas Hobbes and Jean-Jaque Rousseau seem to be the competing philosophies in this regard.
 
Hobbes
 
Man is not naturally good, Hobbes claimed, but naturally a selfish hedonist -- "of the voluntary acts of every man, the object is some good to himself".  As human motives were, in their natural state, guided by unenlightened self-interest, these could, if left unchecked, have highly destructive consequences.  Left unrestrained, humans, propelled by their internal dynamics, would crash against each other.  Hobbes tried to envision what society would be like in a "state of nature" -- before any civil state or rule of law.  His conclusion was despiriting: life would be "solitary, poor, nasty, brutish and short", a "war of every man against every man". 
 
 
 
 
 
Rousseau
 
People in their natural state were "naturally good" and free.  The introduction of private property stirred conflicts.
 
 
 
Discussion on Capitalist Society and Socialist Society in Business Ethics Books
 
In the book on Business Ethics by Velasquez there is discussion on Capitalism and its criticism by various writers including Marx (covered in more detail). There is also criticism of socialist societies and about the collapse of communism in USSR.
 
 
 
 

Defence of Capitalism From a Moral Dimension

 
Robert W. Tracinski
 
According to Robert W. Tracinski, no one, neither on the left nor the right, is willing to defend capitalism as moral. Thus, both sides agree, whatever the practical value of capitalism, morality requires that the free market be reigned in by government regulations. The only disagreement between the two sides is over the number of regulations and the rate of their growth.

To succeed, the businessman has to have an unwavering dedication to thinking to solve his internal production problems and then in dealing with others. He has to use reason to persuade investors, employees, and suppliers that his venture is a profitable one.

The businessman's dedication to thought, persuasion, and reason is a virtue—a virtue that our lives and prosperity depend on. Capitalism respects this virtue by leaving  the businessman free to act on his own judgment.  The essence of capitalism is that it bans the use of physical force and coercion in men's economic relationships. All decisions are to be left to the "free market"—that is, to the un-coerced decisions of buyers and sellers, manufacturers and distributors, employers and employees. The first rule of capitalism is that everyone has a right to dispose of his own life and property according to his own judgment. In Adam Smith's famous formulation, the rule of capitalism is that every trade occurs "by mutual consent and to mutual advantage."

Only capitalism is fully true to the moral ideal stated in the Declaration of Independence: the individual's right to "life, liberty, and the pursuit of happiness." Only capitalism protects the individual's freedom of thought and his right to his own life.

Only when these ideals are once again taken seriously will we be able to recognize capitalism, not as a "necessary evil," but as a moral ideal.
 
 
 
Ayn Rand
 
Read a Lecture by David Kelly, "The Capitalist Ideal: The Moral Vision of Atlas Shrugged"
 
An excerpt from the lecture
 
Rand held that every person is an autonomous individual, with the moral right to pursue his own happiness. She admired those who embrace the wonderful fact of their own existence and live their lives to the fullest, without guilt or apology. As she put it in the title of a later work, she believed in “the virtue of selfishness.” But her conception of self-interest and egoism is radically different from the conventional picture of selfishness. It is not the kind of grasping, exploitative, attempt to satisfy urges of the moment, or seeking money, sex, and power at any cost. The villain businessmen in Atlas are the ones who fit that picture. Her heroes define their self-interest by achievement, rationality, pride, and justice. In that respect, the moral philosophy of Atlas could just as well be described as the selfishness of virtue.
 
 

Building Socialist Morality


Chinese President Hu Jintao  Calls for Building Socialist Morality.

In March 2006, a nationwide morality drive was launched in the form of Hu's list of eight honors and disgraces amid worries that some Chinese people have lost their direction and have blurred the difference between right and wrong during the country's rapid economic development.

The Eight Honors and Disgraces are as follows:

1. Love the country, do it no harm;
2. Serve the people, never betray them;
3. Follow science, discard superstition;
4. Be diligent, not indolent;
5. Be united, help each other, make no gains at others' expense;
6. Be honest and trustworthy, do not sacrifice ethics for profit;
7. Be disciplined and law-abiding, not chaotic and lawless;
8. Live plainly, work hard, do not wallow in luxuries and pleasures.

My search for material related to the topic revealed an institute program focusing on moral foundations of capitalism.


Theory and Practice of Capitalism’s Moral Foundations


The Clemson Institute for the Study of Capitalism will engage in three general areas of activity.

Undergraduate and Graduate Education:
Introduce students to the theory and practice of capitalism

  • Development of courses that will explore the moral, constitutional, legal, economic and political foundations of a free society.
  • Junior Fellows program for undergraduates.

Research: 
Support research and writing on the theory and practice of capitalism’s moral foundations

  • Institute faculty will engage in academic research resulting in peer-reviewed research.
  • Visiting scholars program that will bring to Clemson nationally- and internationally-recognized faculty to do research and writing on these issues.
  • Conferences on moral, legal, constitutional, political and economic foundations of capitalism.

Community Outreach:
Introduce the general public to the moral principles of capitalism

  • Host week-long camp for high school or college students on the American Founding and the principles of capitalism.
  • Design and implement summer seminars for high school teachers to study the moral foundations of capitalism.


 
 

References

Yevgeny Bugaev, What is the Party?, Progress Publishers, Moscow, 1986, pp.245-46
 
Rogene Buchholz, Rethinking Capitalism: Community and Responsibility in Business, Taylor & Francis, 2009,
 
Alfred Marshall, Principles of Economics, ELBS and Macmillan, Eight Edition, pp.39-40
 
President Hu calls for building socialist morality

The Clemson Institute for the Study of Capitalism
 

Related Knol

 

Bibliography


Rethinking Capitalism: Community and Responsibility in Business, By Rogene Buchholz
Published by Taylor & Francis, 2009, 248 pages
 
 
Directory of books on Communism and Marxism
 
The Moral Psychology of Capitalism by Andreas Saugstad

http://knol.google.com/ k/ capitalist-morality-versus-socialist-morality, Knol Number 1234

Tuesday, January 3, 2012

Good Ethics Good for Business - Domenec Mele

Author of Management Ethics; Placing Ethics at the Core of Good Management(Palgrave Macmillan, 2012)

Critical to ethical management: Justice, Truthfulness and Intelligent love

http://economictimes.indiatimes.com/news/news-by-industry/jobs/good-ethics-is-also-good-business/articleshow/11346507.cms