Thomas Pogge tries to explain the attitude of affluent populations to world poverty. One or two per cent of the wealth of the richer nations could help in eradicating much of the poverty and Pogge presents a powerful moral argument.

At the United Nations Millennium Summit in September 2000, UN member states took a dramatic step by putting people rather than states at the center of the UN's agenda. In their Millennium Declaration, the assembled world leaders agreed to a set of breathtakingly broad goals touching on peace through development, the environment, human rights, the protection of the vulnerable, the special needs of Africa, and reforms of UN institutions. Particularly influential was the codification of the Declaration's development-related objectives, which emerged (...) in the summer of 2001 as the now familiar eight Millennium Development Goals (MDGs), to be realized by 2015. (shrink)

Poverty, inequality, violence, environmental degradation, and tyranny continue to afflict the world. Ethics of Global Development offers a moral reflection on the ends and means of local, national, and global efforts to overcome these five scourges. After emphasizing the role of ethics in development studies, policy-making, and practice, David A. Crocker analyzes and evaluates Amartya Sen's philosophy of development in relation to alternative ethical outlooks. He argues that Sen's turn to robust ideals of human agency and democracy improves on both (...) Sen's earlier emphasis on 'capabilities and functionings' and Martha Nussbaum's version of the capability orientation. This agency-focused capability approach is then extended and strengthened by applying it to the challenges of consumerism and hunger, the development responsibilities of affluent individuals and nations, and the dilemmas of globalization. Throughout the book the author argues for the importance of more inclusive and deliberative democratic institutions. (shrink)

In this major book Martha Nussbaum, one of the most innovative and influential philosophical voices of our time, proposes a kind of feminism that is genuinely international, argues for an ethical underpinning to all thought about development planning and public policy, and dramatically moves beyond the abstractions of economists and philosophers to embed thought about justice in the concrete reality of the struggles of poor women. Nussbaum argues that international political and economic thought must be sensitive to gender difference as (...) a problem of justice, and that feminist thought must begin to focus on the problems of women in the third world. Taking as her point of departure the predicament of poor women in India, she shows how philosophy should undergird basic constitutional principles that should be respected and implemented by all governments, and used as a comparative measure of quality of life across nations. (shrink)

How should liberal democratic states respond to cultural practices and arrangements that run afoul of liberal norms and laws? This article argues for a reframing of the challenges posed by traditional or nonliberal cultural minorities. The author suggests that viewed from up close, such dilemmas are revealed to be primarily intracultural rather than intercultural conflicts, and reflect the political and practical interests of factions of communities much more than deep moral differences. Using the example of the reform of customary marriage (...) laws in post-apartheid South Africa, this article makes the case for a more pragmatic, politically focused approach to resolving conflicts of culture that it is argued is both more democratic and effective than alternatives recently advanced by liberals and deliberative democracy theorists. (shrink)

Using an innovative blend of political theory, international law, and studies on the sociological and geo-political foundations of minority rights, this landmark publication will set the debate on the likely future of the international politics of diversity.

Despite a high and growing global average income, billions of human beings are still condemned to lifelong severe poverty, with all its attendant evils of low life expectancy, social exclusion, ill health, illiteracy, dependency, and effective enslavement. This problem is solvable, despite its magnitude.

For decades, policy-makers in government, development banks and foundations, NGOs, researchers and students have struggled with the problem of how to protect people who are displaced from their homes and livelihoods by development projects. This book addresses these concerns and explores how debates often become deadlocked between 'managerial' and 'movementist' perspectives. Using development ethics to determine the rights and responsibilities of various stakeholders, the authors find that displaced people must be empowered so as to share equitably in benefits rather than (...) being victimized. They propose a governance model for development projects that would transform conflict over displacement into a more manageable collective bargaining process and would empower displaced people to achieve equitable results. Their book will be valuable for readers in a wide range of fields including ethics, development studies, politics and international relations as well as policy making, project management and community development. (shrink)

Transparency International (TI) is a coalition of individuals that has served as a facilitator against corruption for the past 20 years. The organization first approached its task with a focus on laws concerning corruption and whistleblowing, but corruption does have the capability to win against this institution as well. TI has produced well-known initiatives such as the annual Corruption Perception Index; other formal monitoring includes the Global Corruption Barometer, the Bribe-Payers' Index, the East African Bribery Index, National Integrity Studies, and (...) social auditors present in many nations. Diverse less-familiar initiatives noted here include integrity work in Kenyan election campaigns, monitoring of international professional sports, and integrity clubs at schools and colleges. TI is a coalition of individuals bound together by a common vision of a corruption-free world. A focus on business, a focus on integrity for those within each nation's political system and process, and a truly internation.. (shrink)

The paper assesses the rationale, contributions, structure, and challenges of the field of development ethics. Processes of social and economic transformation involve great risks and costs and great opportunities for gain, but the benefits, costs, and risks are typically hugely unevenly and inequitably distributed, as is participation in specifying what they are and their relative importance. The ethics of development examines the benefits, costs, risks, formulations, participation, and options. The paper outlines a series of ways of characterizing such work, arguments (...) for and against its importance, and some of its major sources and contributions, especially from the interdisciplinary stream of work represented over several decades by Denis Goulet. Definitions are diverse since the work covers many different intersections of practice and theorizing, at multiple levels. The paper considers and replies to arguments against discussing development ethics: the claim that it involves only endless proliferation of different opinions, is an expensive luxury that undermines long-run development, is superfluous if one already works with the capability approach or the human rights tradition, or never has influence. Finally, it presents suggestions for how development ethics thinking can have increased impact, with reference to incorporation in policy analysis and planning methods, professional codes and training, and to its intellectual location and communication strategies. The field should articulate the methodological pragmatism which much of it has adopted, consistent with its required role as a practice-oriented interdisciplinary meeting ground. (shrink)

Governments today often apologize for past injustices and scholars increasingly debate the issue, with many calling for apologies and reparations. Others suggest that what matters are victims of injustice today, not injustices in the past. Spinner-Halev argues that the problem facing some peoples is not just the injustice of the past, but that they still suffer from injustice today. They experience what he calls enduring injustices, and it is likely that these will persist without action to address them. The history (...) of these injustices matters, not as a way to assign responsibility or because we need to remember more, but in order to understand the nature of the injustice and to help us think of possible ways to overcome it. Suggesting that enduring injustices fall outside the framework of liberal theory, Spinner-Halev spells out the implications of arguments for conceptions of liberal justice and progress, reparations, apologies, state legitimacy and post-nationalism. (shrink)

Global ethics is an emerging discipline which has not yet reached maturity. The main tasks before it to gain maturity are: first, to achieve a greater integration of various domains of enquiry all of which are concerned with global normative issues. At a general level this includes integrating global ethics with cosmopolitanism, global justice and human right discourse. At the level of areas of concern, there needs to be greater integration of various areas such as development, trade, environment and climate (...) change. And it must grapple with the question of diversity within universality: how far can diversity of practices be accommodated within a culturally sensitive universal framework? Second, there is the question of finding a shared normative framework with respect to the diverse worldviews that may lie behind this: what degree and kind of convergence/consensus are worth working for? Third, there is the task of creating the conditions for its own wider acceptance, which should include taking the idea of global citizenship seriously. (shrink)

Over the past 20 years, global ethics has come to be conceived in different ways. Two main tendencies can be distinguished. One asks from whence global ethics comes and defines ‘global ethics’ as arising from globalization. The other tendency is to ask whither global ethics must go and thus defines ‘global ethics’ as a destination, namely arriving at a comprehensive global ethic. I will note some types of discussion that may have been wrongly excluded from the scope of global ethics (...) by one or the other. In addition, I take notice of recent debates and concerns about risks that global ethics may become a neo-colonial activity. These concerns raise a further conceptual question. Should ‘global ethics’ be defined in a normative fashion, so as to exclude neo-colonial approaches that may be damaging to the credibility of global ethics? In response to these alternatives – whence vs. whither, descriptive vs. normative – I will propose a middle way. I begin by defining ‘global problems’ as those that will cause harm in the absence of cross-border cooperation. In a descriptive sense, any ethical statements about global problems should be included within the scope of global ethics. On the other hand, I will propose a more specific normative conception of the central task of global ethics: seeking reasonable and responsible agreement on global problems, agreement based on possibly diverse moral grounds. (shrink)

Journal of Global Ethics, Volume 9, Issue 3, Page 263-275, December 2013.

Cosmopolitanism and statism represent the two dominant liberal theoretical standpoints in the current debate on global distributive justice. In this paper, I will develop a feminist argument that recommends that statist approaches be rejected. This argument has its roots in the feminist critique of liberal theories of social justice. In Justice, Gender, and the Family Susan Moller Okin argues that many liberal egalitarian theories of justice are inadequate because they assume a strict division between public and private spheres. I will (...) argue that this inadequacy is replicated in statist approaches to global justice. To demonstrate this, I will show how an analogue of Okin's critique of Rawls's A Theory of Justice can be extended to his The Law of Peoples. I will conclude that statist theories inevitably assume a strong divide between public and private spheres and that by doing so they allow for situations marked by gross injustice which anyone concerned with the welfare of the world's most vulnerable should find unacceptable. (shrink)

Journal of Global Ethics, Volume 9, Issue 3, Page 249-262, December 2013.

Rainer Forst develops a critical theory capable of deciphering the deficits and potentials inherent in contemporary political reality. This calls for a perspective which is immanent to social and political practices and at the same time transcends them. Forst regards society as a whole as an ‘order of justification’ comprising complexes of different norms referring to institutions and corresponding practices of justification. The task of a ‘critique of relations of justification’, therefore, is to analyse such legitimations with regard to their (...) validity and genesis and to explore the social and political asymmetries leading to inequalities in the ‘justification power’ which enables persons or groups to contest given justifications and to create new ones. Starting from the concept of justification as a basic social practice, Forst develops a theory of political and social justice, human rights and democracy, as well as of power and of critique itself. In so doing, he engages in a critique of a number of contemporary approaches in political philosophy and critical theory. Finally, he also addresses the question of the utopian horizon of social criticism. (shrink)

Roughly three years after the creation of his mandate, United Nations Special Rapporteur Maina Kiai reflects on the global state of assembly and association rights. Although the mandate was created against the backdrop of shrinking space for civil society, a massive and growing global protest movement has grabbed most of the headlines since 2011. Kiai argues that the mandate has made a measurable impact – it has helped raise awareness of repressive NGO laws, provided technical assistance to governments to strengthen (...) assembly and association rights and developed soft law. But perhaps, the most important work of the mandate has been its contribution to a better understanding of just how important the rights to freedom of peaceful assembly and association are. Assembly and association rights are a powerful tool to promote dialog, pluralism, broadmindedness, tolerance and civic participation; they satisfy people's fundamental desire to take control of their own destinies. And if anything, the past few years have taught us that the worst turmoil comes when this desire is suppressed. When people are denied something so fundamental, rage inevitably follows. When people have no outlet for that rage, it can ultimately manifest itself as something much more chaotic than a street protest. (shrink)

World Ethics: The New Agenda identifies different ways of thinking about ethics, and of thinking ethically about international and global relations. It also considers several theories of world ethics in the context of issues such as war and peace, world poverty, the environment and the United Nations. The discussion is grounded in an awareness of the post-9/11 world in which we live and offers a more detailed exploration of the idea of global citizenship and a global or cosmopolitan ethic.

Journal of Global Ethics, Volume 9, Issue 3, Page 293-310, December 2013.

This essay formulates eight goals that have emerged from worldwide moral deliberation on "transitional justice" and that may serve as a useful framework when particular societies consider how they should reckon with violations of internationally recognized human rights.

Our challenge for the twenty-first century consists in showing how to construct a global ethics and in trying to discover a rational foundation for it, which may be used as guidance for action and as a norm for the criticism of specific situations. I argue that four tasks must be accomplished to construct a global ethics: Construct that global governance or that world government that makes cosmopolitan citizenship possible. Foster the joint work of bioethics, economic and business ethics, and development (...) ethics – areas of applied ethics, each one of which on its own has reached the global level. Discover a rational basis for a global ethics, which has a universal normative force, but assumes cultural differences. Develop and promote a dilaogical ethics of cordial reason, which renders one capable of compassion and care. (shrink)