COP30: Is Symbolism Enough Amid Climate-Change?

With the U.S. fed up and only 100 governments left willing to attend COP30 in Brazil on combatting carbon-emissions and the related global warming, the question of whether the basis of the annual conference, voluntary compliance, is sufficient and thus should be enabled by the staged meetings. Even to continue to have the conferences annually can be viewed as part of a broader state of denial, given that the 1.5C degree maximum for the planet’s warming set at the Paris conference a decade earlier was by 2025 universally acknowledged by scientists to no longer be realistic; the target would almost certainly be surpassed. It is in this context that any progress from COP30 should be placed.

At the end of the pre-COP30 meetings, the “European Union and Brazil launched an appeal calling on other nations to recognize carbon pricing as a pragmatic way to cut emissions and fun the green transition.”[1] Crucially, the “declaration . . . is a symbolic way to encourage world nations to develop strategies and establish markets akin to the EU’s emissions trading scheme, ETS, in place since 2005. Under the ETS, the EU makes companies pay for the emissions they produce.”[2] Below the nice headline of the declaration and assurances of “partnerships” lies the key word, symbolic. To characterize countries as partners is already a red flag, for that is weaker than even alliances, which can be broken at a moment’s notice with impunity.

Immediately after the “declaration” was made public, critics were saying “that putting the spotlight on carbon pricing could divert attention from real emissions-cutting, like investing in restoring natural carbon sinks, like forests and oceans.”[3] Even in putting “real emissions-cutting” in terms of restoring forests and oceans—COP30 ironically being held near the increasingly deforested Amazon rain-forest—minimizes the urgency in staving off warming from greatly exceeding 1.5C degrees. Real decreases in carbon-emissions were needed, and yet only 100 national governments were meeting in Brazil to consider voluntary action at the country-level.

The elephant in the living room, invisible to almost everyone, is the assumption that voluntary decisions by national governments in the face of economic and political immediate costs can be relied upon to solve the problem, even when it was clear in 2025 that the 1.5C degree maximum “decided” at the COP15 in Paris would be surpassed. Like the tremendous risk of destruction to the species from nuclear war, which the belligerence of the Russian and Israeli governments for two years as of 2025 means that the irrational decision to unleash nuclear weapons is not at all unrealistic, the risk to the species’ very survival from climate change justifies the establishment of a world federation with just enough governmental sovereignty, backed up militarily, to push back against wayward national governments in order to keep the worst of human nature from being unleashed with hitherto unimaginable ferocity and mass destructiveness. Anyone with the irrational fear that such a world federation, which Kant recommends in his writings, would produce the Anti-Christ might want to look at the Russians in Ukraine and the Israelis in Gaza as of 2025 for a clue as to where in the tiered system evil has already been manifest. Stalin and Hitler provide easy examples from the twentieth century.

In short, symbolic international conferences and absolute national-sovereignty should no longer be relied on so much by our species if it hopes not to go extinct. If that does happen, the wound would almost certainly be self-inflicted. Yet even then, with blood dripping from the knife being held by our species, still word of the deed will not have reached us. As Nietzsche writes of the unconscious discrediting of God (which Nietzsche opposed, for he was not an atheist), word of the deed did not reach the culprits, as in light from a far star not having reached Earth yet and yet the explosion has already happened. So too, our species has been oblivious concerning what is sufficient to stave off the destruction even of the species itself. The human mind discounts even mass-destructive possibilities that are thought to be low-probability and far off in the future, and thus flinches from agreeing to set up adequate safeguards.

In issuing the warning here with an acknowledgement of utter futility, I may be writing only to future descendants who are already dead. I am time, the destroyer of worlds, Lord Krishna tells Arjuna in the Hinduism’s Bhagavad-Gita. Left to its own devices by a feckless, stubborn, and greedy species, time may indeed see the extinction of homo sapiens, the “wise” species of Man, while the gods laugh at our primped-up seriousness as if we had been children pretending to be adults. Pathetically, we even take ourselves to be adults as we marvel at our own symbolic feats.

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1. Marta Pacheco, “COP30: EU Back Global Carbon Market Alliance to Crack Down on CO2 Emissions,” Euronews.com, 10 November, 2025.
2. Ibid., italics added for emphasis.
3. Ibid.

Complexity in Global Warming: On the Imprint of Pride

It would be incorrect to claim that the planet’s atmosphere and oceans are both getting warmer in a linear, across-the-board way. The existence of exceptions, such as the slightly cooler average summers in some places in the interior of North America, no longer allows for credible claims of climate-change denial, an agenda that was financed and promoted in part by fossil-fuel companies in the U.S. and E.U. before being totally repudiated by science. Indeed, the credibility of natural science vastly exceeds that of corporations with vested financial interests. Rather than discuss those, which have become better known to the public, I want to describe the sheer complexity of a generally warming planet, which is rarely adequately grasped by non-scientists, and delve into the sordid self-love that I contend is ultimately behind global warming. 

Comparing summers of the past 30 years as of 2025 with the 1901-1960 average, the 48 contiguous American States showed “large changes I some regions, especially the West, and very muted ones in the central and southeast” States.[1] The “limited warming and even slight cooling in some locations” was “strikingly apparent.”[2] For example, Tuscaloosa County in Alabama cooled 0.6F since the first half of the twentieth century.[3] Lest this fact be taken as a rebuttal or counter-fact to “global warming,” Joseph Barsugli, a climate researcher at the University of Colorado cautions, “There are not too many places on the planet that are showing this, honestly.”[4] In fact locations in the interior of North America that have shown slight cooling are “an oddity amid a warming climate, as the general pattern is that the world’s land areas are warming up more quickly than the oceans. Europe, for instance, is one of the fastest warming land areas on the planet.”[5]

“According to the ERA5 dataset of the Copernicus Climate Change Service (C3S)” in 2025, Europe, rather than North America, had achieved the honor of being the fastest-warming continent; in fact, it had been warming by “approximately 0.53C per decade since the mid-1990s,” and the Arctic was “warming even faster—around 0.69C per decade.”[6] Even the linearity in “0.53C per decade” is an over-simplification and thus it should not be projected out from 2025 to even 2035.  Although not directly impacting the summer heating, the Gulf Stream, an ocean current that brings relatively warm water from Florida to northern Europe, was still active, albeit slowing down, during the winter of 2024-2025. Should that conveyor-belt cease to function due to the influx of cold fresh-water from melting ice in the Arctic, European winters would be much colder, and that would lower the overall warmth of Europe annually and could even have an impact on the summer heat—which way, I do not know; the complexity easily surpasses my ken as I am not a climatologist.

My point is precisely that the complexity, including feedback loops that have already been set in motion by warming that had already occurred before the mid-2020s and are entirely natural and thus cannot be stopped, still eludes even the grasp of the scientists who study the phenomenon of climate change. The E.U.’s southern States in particular were extraordinarily hot during the summer of 2025, and no one could then predict if or when the Gulf Stream might shut down in the Atlantic Ocean. The human impact on Earth’s atmosphere and oceans had already gone beyond what human minds or computers could project in terms of the future. The negligence on population growth and pollution by business around the world during the 20^th century came with the convenient implicit assumption that the impact would not compromise or even extinguish our species, including homo sapiens being able to think its way to counter such wide-scale effects. In fact, the inherent or innate underlying human problem goes beyond cognition being limited relative to human prowess.

The preeminence of the self, in a narrow self-love according to Augustine, is pride, “the beginning of all sin.”[7] In other words, “’the love of personal pre-eminence’ (amor excellentiae propriae) . . . means not simply ‘love of money’ but that ‘general avarice’ which makes a [person] seek for ‘something more than is fitting’, ‘for the sake of [one’s] own pre-eminence and through a kind of love of possession (quemdam propriae rei amorem)’.”[8] Whereas Aquinas would contend that greed is the prime sin, Augustine hung his hat on pride as the root of all evil, from which greed, or the desire for more sans limit, as evinced by not only the executives and shareholders of fossil-fuel companies, but also consumers who refused to constrain their use of electricity and gas/petro for driving cars rather than taken buses, trolleys, and subways in the last half of the 20^th century and the first quarter of the next century. The impulse preferring instant gratification for the self over the public or common good was continuously given enough rope even to possibly choke the species eventually. 

The strategic use of regulation and contributions to political campaigns for influence rendered not only people running corporations culpable, but also elected representatives and appointed regulators in government. The comfortable, mutual back-scratching relations between people in business and government could easily betray even the medium-term general good. 

In other words, allowing a lower good to surmount a higher good, which Aristotle called misordered concupiscence, for private and thus narrow immediate gain, is incredibly short-sighted and humanity even in the mid 2020’s was coming to realize that time was catching up and it was already time to begin “paying the piper” for all the accumulated political, economic, and social/cultural lapses that had contributed to excessive CO2 emissions. 

To be sure, the extent of the Earth’s surface and atmosphere relative to a human being could easily give people the misimpression of not being able to significantly alter the Earth’s atmosphere and oceans; but humanity should also have been sufficiently concerned about the exponential increase in the human population through the 20^th century, even with two world-wars to grasp the necessity of constraining that increase as well as the consumption of energy by individuals and the pollution of companies geared to supplying the greatly expanded population’s consumption.

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1. Chris Mooney, “The Strange Divide in How Americans Experience Summer Temperatures,” CNN.com, August 19, 2025.
2. Ibid.
3. Ibid.
4. Ibid.
5. Ibid.
6. The E.U. Climate Change Service, “Why Are Europe and the Arctic Heating Up Faster than the Rest of the World?” 14 July, 2025.
7. Augustine, De Gen. ad litt. XI. 18ff, as quoted in John Burnaby, Amor Dei: Study of the Religion of St. Augustine (London: Hodder & Stoughton, 1938), p. 120.

8. John Burnaby, Amor Dei: Study of the Religion of St. Augustine (London: Hodder & Stoughton, 1938), p. 120. Burnaby quotes from Augustine, De Gen. ad litt. XI. 18ff.

 

 

RBI Overheating India’s Economy: On Materialist Greed Fueling Ceaseless Consumerism

A phenomenon as massive as the global coronavirus pandemic, which ran from 2020 to 2022, is bound to have major economic ripple, or wave, effects in its wake. India’s record high 9.2% growth of GNP in the 2023-2024 fiscal year illustrates the robust thrust of pent-up demand met with increased supply. To the extent that consumption over savings is the norm in any economy, a couple years off can subtly recalibrate economic mentalities to a more prudent economic mindset wherein saving money is not so dwarfed by spending it. Moreover, putting the brakes on a consumerist routine and societal norm can theoretically lead to putting the underlying materialism in a relative rather than an absolute position and thus in perspective. Yet such a “resetting” must overcome the knee-jerk instinct of any habit to restart as if there had been no change. Coming back to college, for example, after a summer away, students tend to pick up their respective routines right away as if the recent summer were a distant memory. India’s astonishing rate of economic growth just after the pandemic demonstrates that the penchant for consumerism and economic growth as a maximizing rather than satisficing variable returned as if the steeds in Socrates’ Symposium—only those horses represent garden-variety eros sublimated to love of eternal moral verities, to which Augustine substituted “God.”

India’s central bank sought to spur economic growth in early June, 2025, by again lowering interest rates so as to increase the supply of money in the economy amid lower economic growth and inflation than anticipated. “The repo rate—the level at which the central bank lends money to commercial banks, influencing borrowing costs for home and car loans—[stood] at 5.5%, the lowest in three years.”[1] Even though India’s economy had grown by only 6.5% in the fiscal year ending in March—enough for India to still have “the world’s fastest expanding major economy”—RBI governor Sanjay Malhotra said the central bankers believes it was “imperative to stimulate domestic consumption and investment.”[2] Imperative? Such urgency and intensity point to a consumption-led approach to economics on steroids.

Although 6.5% is less than 9.2%, the economy was obviously larger in 2025 than it had been in 2022 and 2023 so the comparison is misleading in regard whether the incremental amount of GNP is sufficient cause for worry and a legitimate reason to stimulate the economy by lowering interest rates yet again. I submit that both 9.2% and 6.5% are artificially high as economic growth figures in that both occurred in reaction to the slowdown of the economy during the pandemic. It was unrealistic in 2025 to expect such growth rates to continue through the remainder of the 2020s. Furthermore, stimulating from the 6.5% growth-rate risked overheating the economy, which could easily spark inflation above the central bank’s threshold, especially as inflation was so close to RBI’s 4% target—retail inflation having been 3.16% in April, 2025. The prudence of Titanic’s captain in resisting pressure from the White Star company to light the fourth boiler in order to speed up even at night with iceberg warnings having already been received seems to have eluded the bankers in India in 2025, more than a century after the floundering of the ship that could not sink.

The lack of prudence stemmed in part from a maximizing rather than a homeostatic paradigm regarding an economy. Maximizing consumption rather than holding it steady, such that surplus earnings could go into savings for a rainy day, is bound to run out of steam at some point. Lighting the fourth boiler because economic growth has dropped to a mere 6.5% is ultimately fueled by greed, which, as the desire for more, is inherently maximizing. Government in general, and a central bank in particular, functions in the public interest by channeling or resisting the excesses of greed, rather than by incessantly facilitating it. Managing a soft landing from the effects of pent-up demand from a global pandemic rather than pretending that annual growth rates of 9% are and should be sustainable reveals the great difference that exists between maturity and being oriented to instant gratification. The latter, after all, is responsible for climate change in the age of Man, and overheating an already-growing economy adds appreciably to pollution.

In short, the habit of maximizing consumption established even as a paradigm is in need of transparency and modification, lest our species go extinct from its own socio-economic mentality. Economizing need not pierce the semi-permeable, over-arching net of ecologizing forces that can protect us from ourselves if we will to exercise control over our economizing instinct. Besides doing so ourselves, governmental institutions can do so if they are not populated by the hyperextended mentality that treats increasing consumption as a perpetual end in itself.

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1, Nikhil Inamdar, “India Central Bank Delivers Sharp Rate Cut as Growth and Inflation Fall,” BBC.com, June 6, 2025.
2. Ibid.

Time Magazine’s Person of the Year: Taylor Swift

Time magazine named the singer Taylor Swift as its person of the year for 2023. Such a force of nature were her stadium-filled concerts during that summer that they triggered economic booms in the respective host cities. In Pittsburgh, Pennsylvania, for example, hotel rooms went for as much as $2,500 downtown on the night of the concert. In terms of American culture, the analogy of gravity waves may fit. During an interview for television at her home (or one of her homes), Swift’s savvy business acumen was very evident; her marketing prowess was extraordinary. She even re-released her own songs, resulting in a huge financial windfall for what are really the same songs merely re-sung. It is not as if she had grown a new voice. Swift personifies American culture, whose “movers and shakers” seem “happy go lucky” on stage yet, behind the scenes, they tend to be lazar-focused on the business end. In short, considerable distance may exist between the societal image and the private business practitioner, and the ethical element can get lost in the shuffle and excitement.

To be sure, economics was evident in the “Swiftie” phenomenon during the summer of 2023. According to Time, Swift “achieved a kind of nuclear fusion: shooting art and commerce together to release an energy of historic force.”[1] Her Eras concert tour "brought in a whopping $1.04 billion with 4.35 million tickets sold across 60 tour dates."[2] Not just any singer can make such a haul and even trigger municipal economic booms and saturate the media’s attention worldwide simply by going on tour. Also, the magazine is clear that such a gargantuan amount of money brought in is not “something we often chalk up to the alignments of planets and fates,” for “giving too much credit to the stars ignores [Swift’s] skill and her power.”[3] In particular, her intense and sustained focus on every conceivable way, such as by re-recording existing songs and bundling them (admittedly with some songs from her vault) into albums in their own right, attending to merchandise and actively using the media for free publicity, to increase revenue leveraged, or made use of, her tremendous market power that was unrivaled; she dominated the airwaves during the summer of 2023. The “Taylor’s Version” albums provide us with an interesting case study wherein hype, money, and ethics are all in the mix.

According to Time, “Swift began releasing re-recordings of her back catalog in 2021 in an effort to reclaim her original music, after her initial label Big Machine Records sold her masters to Scooter Braun’s Ithaca Holdings in 2019. ‘Now Scooter has stripped me of my life’s work, that I wasn’t given an opportunity to buy,’ Swift wrote. . . . ‘Essentially, my musical legacy is about to lie in the hands of someone who tried to dismantle it.’”[4] I don’t doubt the authenticity of her emotive motivation here. In the vernacular, she was pissed.  Even so, if she had signed a contract with Big Machine Records giving it the unilateral right to sell the masters of her songs, and the purchaser has the legal right of use, then she had no legal or ethical claim to preempt the sale or be sold the masters outright. Of course, if labels write heavily unfair contracts essentially reflecting the commercial interests of the labels, taking advantage of the lack of bargaining power of new signers, ethical critique is fair game.

By its very nature, a contract is a coming together of (at least) two interests, with consideration (money) given by one party to the other. A residential lease, for instance, should reflect both interests. It should not restrict use of premises to be narrowed down to reflect only how the property owner would use the space or would like the space to be used. A property owner might prefer a “no guest” policy, but such as “policy”—the very word being presumptuous—violates reasonable use of premises. Furthermore, the property owner’s personal religious or moral lifestyle, for instance, should not bind the counterparty as long as the property itself is not damaged. “I don’t believe in eating meat, so you are not allowed to use the kitchen of your apartment to cook meat,” for instance, is presumptuous and dogmatic. More to the point, such a clause would violate or nullify the fact that in receiving rent, the property owner is selling the use of the space (as long as the property is not damaged). The mantra, “It’s my house,” taken as an absolute, is circumscribed when use is being sold for consideration (i.e., rent). Having it both ways is selfish and childish.

Whether or not Taylor Swift originally signed a one-sided contract is beyond my ability to investigate, given the information that I have. Her fans did not know either, and so, because of her emotional claim and her “star power,” her ethical cause resonated. Even so, it can be asked whether it is ethical to have hyped “Taylor’s Version” albums to the extent that buyers were willing to pay the full price of an album even if they had most of the songs already. To be sure, the “Taylor’s Versions” included “vault tracks”—songs not on the original albums. She also updated some lyrics. Even so, it can be asked whether the additional work justifies a full price of a new album. It can also be asked whether customers having receipts for the original albums, such as Fearless, should have been able to buy Taylor’s version at a discount. I submit that such a discount would be reasonable, given both the amount of additional work on Taylor’s part and the substance of the product (i.e., the extent to which it differs from the originals). A few songs from the vault and some new lyrics do not render the albums commensurate with albums filled with previously unreleased songs.

If Swift’s motivation was indeed to gain control of her songs, she should have agreed to a discount. Fearless (Taylor’s Version) had the biggest debut for any album in 2021, with 722.7 million on-demand streams in the U.S. that year.[5] Surely at least some of those customers already possessed the original album. Of course, the irrational exuberance that would cause such a customer to buy the same songs again can also be criticized, but many of her customers were teenagers and thus easily taken in even by orchestrated hype of good feeling seemingly aloft from the earthly taint of business strategizing. My point is that it is no accident that Taylor Swift made a lot of money essentially recycling songs ready for re-singing. She was not merely trying to regain control over her work. I submit that she was acting as a business woman, and a darn good one at that.  Her true identity—her driving financial ambition—was practically hidden under the blinding glitter of the “nuclear fusion” that Time magazine describes. My point is that the resulting sonic boom was orchestrated to coordinate and max out both the hype and the revenue. Behind the moral cause, behind the curtains, Swift’s financial acumen could be said to be a subterranean force of nature.

Such a force tends to be obscured, obfuscated, or, more often, intentionally hidden in the American entertainment industry. Similarly, elected representatives in Congress or the White House keep both their fowl tongues and their raw desire for power far away from the reach of microphones and cameras. In short, the sheer difference between private personas, including agendas, motivations, and even personalities, and the public images on the societal stage is astounding. Especially in politics in a representative democracy, this differential is a real problem that goes beyond the financial harm to young “Swifties” who have been subtly manipulated into buying (mostly recycled) songs at full price.

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1. Jordan Valinsky, “Taylor Swift Named Time’s ‘Person of the Year,” CNN.com, December 6, 2023.
2. Maria Sherman, "Taylor Swift's Eras Tour Is the First Tour to Gross Over $1 Billion, Pollster Says," APNews.com, December 8, 2023.

3. Valinsky, “Taylor Swift Named Time’s ‘Person of the Year.”
4. Mariah Espada, “Taylor Swift Is Halfway Through Her Rerecording Project. It’s Paid Off Big Time,” Time, July 6, 2023.
5. Ibid.

Pope Francis: Religious and Secular Arguments for Governments Subordinating Markets to Social Norms

The documentary, Pope Francis: A Man of His Word (2018) chiefly lays out the pope’s critique of economic Man. The film begins with references to climate change too loosely linked to the global population figure of 8 million humans, 1 billion of whom are unnecessarily living in poverty. The viewer is left to fill in the gaps, such as that because as biological organisms we must consume and use energy, the hyperextended overpopulation of the species is the root cause of climate- and ecosystem-changing CO2 in the atmosphere and oceans. Arguably, the salvific Son of God or the means into the Kingdom of God enjoy pride of place in the gospels, but compassion for the poor as well as outcasts and the sick is indeed a message that Jesus stresses in the faith narratives. Rather than being a sign of sin, poverty, especially if voluntary,  can permit the sort of humility that is much superior to the pride of the Pharisees. In the documentary, Jorge Bergoglio, who took the name Francis in becoming pope of the Roman Catholic Church in 2013, is a practical man who points to the sickness or temptation of greed that keeps humanity from riding itself of poverty, unnecessarily. Moreover, the hegemony of the market, with its culture of consumerism and commoditization, comes at the cost of the common good, which to Francis has a spiritual basis. Abstractly speaking, harmony, which inherently respects its own limitations, should have priority over greed and markets. Both of these can go to excess without enough built-in constraints as occurred before and during the financial crisis of 2008, with poverty plaguing humanity more rather than less as a result.

The full essay is at "Pope Francis."

Authentic Corporate Social Responsibility during a Pandemic

"We’re doing a lot of social distancing,” U.S. President Trump claimed during his press conference on Coronavirus on March 23, 2020. The day before, he had said he is proud of the American people for voluntarily taking precautions. March 21st, I had been in a Target store to buy some necessary items. No one was "social distancing," including employees. A more accurate, and better understood term would be physical distancing, as it is more broadly applicable than socializing and the latter can be done at a distance, especially via telephone and the internet.[1] A day before, I had been in two grocery stores—two because one—a Safeway [Albertsons]—was missing so many hoarded items. I found no physical distancing at Safeway and Sprouts. The former was not that safe after all, and the latter's healthy-food was not being sold in a healthy way. It was as if the employees, customers, and managements were oblivious to the obvious risks, but the explanation may be more complex. I contend that it applies to corporate social responsibility too, for I also found that none of the store managers was making announcements or had signage to remind people to keep a distance from other people in the respective stores. On March 26, 2020, I again saw no physical distancing by employees and customers at a Safeway store; the store manager told me he would have a store meeting on the issue. In the meantime, not even periodic announcements would be made. This is known as erroneously applying status-quo management procedures in a state of emergency. Also, Safeway's store management had not acted proactively to ration products such as toilet paper and cleaning products that had been voraciously grabbed off the shelves by herd-exuberant customers in a panic mode. In short, I submit that the unique business conditions of the Coronavirus pandemic can be used to assess whether corporate social responsibility is real or merely a marketing tool.

(This is not the Safeway store where I found the deliquencies.) 

I begin with the matters of relinquishing old habits and starting new ones, for both are important to being proactive both at the individual and store levels during a pandemic. Plato’s dictum, to know the good is to do the good, relies on the human proclivity to create and maintain habits. In other words, habitually doing the good, which presupposes knowing what the good is, plays a vital role in doing the good. It gets easier once a good habit has been established and practiced. We are indeed very habitual animals. We tend to take the same route to work, sit in the same seat where seating is open, and even eat the same foods at breakfast as if in a rut. So Plato’s emphasis on habit is wise. If staying at home and keeping at a physical distance from other people are good habits during a pandemic, then the emphasis should be on establishing these habits and attending to them until the new habits become easy, even automatic. Unfortunately, this is easier said than done.

A good habit faces two hurdles. Firstly, contravening habits must be resisted. When the Coronavirus just getting started in the U.S., I literally had to pull back my arm so I would not shake someone’s hand. “I don’t think it’s a good idea to shake hands now,” I told the other person, who was stunned. My habit of shaking hands had become so ingrained in my mind that it sent my left arm out even though I had decided not to shake hands. Pulling my arm back felt so unnatural that actually doing it felt difficult, as if I were fighting against horizontal gravity; it was as if I had to drag my arm back.

Furthermore, that the other person was stunned even though he knew the reason was reasonable stunned me. Why the apparent affront in the face of a pandemic already present locally? I suspect that the man’s reasoning was not controlling his passions (emotions). In The Republic, Plato writes that such a psyche is unjust. So too, by the way, is the polis (i.e., a political geographical area) that has passions unrestrained or checked by reason via individuals or a government. A government has a responsibility, for example, to see that the passions that would otherwise thwart reason’s conclusions do not. So, many governments were urging or ordering people to stay at home (i.e., self-quarantine) and maintain physical distance in public during the Coronavirus pandemic. That government, acting justly, had to contend with preexisting habits such as shaking hands and walking or standing at a close distance to other people. From the standpoint of those habits, the government’s position may have seemed unjust, perhaps as invasive or overreactions. In short, ongoing habits die hard.

The second hurdle that a good habit must overcome to be sustained is the person going beyond the decisions and actually engage the new behaviors enough such that they stick. It is one thing to decide to do something different, and quite another thing to change behavior. This goes beyond stopping previous habits, such as shaking hands and standing close to other people; new behaviors must be done enough to gain traction. Simply having made the decision to change is not enough. Yet implementing a new choice is difficult because the conduct is not aided by the force of habit until the conduct is done enough times to become habitual. Hence Plato’s dictum that doing something good enough for it to become a habit is important. This applies to corporate social responsibility at the managerial level (especially at the store level).

In the grocery stores (and the Target store) that I went to when it was reasonable to assume that most Arizonans would be aware of the need to keep a certain distance from others, I found that few if any people were engaged in the practice. Even if they had made the decisions to engage in the practice, which was in line with the core human motive of self-preservation, they had not resisted old, antithetical practices and put the new behaviors into practice enough for them to become habitual, and thus easier.

Rationally, a human being would tend to be motivated based on self-preservation to form new conducive habits. In other words, a law should not be necessary. Perhaps the force of old habits is powerful enough to eclipse even the motive for self-preservation, or maybe the problem lies in too many people not making even rather obvious connections between, say, staying at a distance and not catching the virus. Arizona was at the time 49th out of the 50 American States in primary and secondary education (i.e., before college). 

Corporate social responsibility could have bridged the gap, such as by a store manager making regular announcements that everyone in the store should maintain a certain physical distance from everyone else. I suggested this to the store manager on duty at Sprouts grocery store as I was leaving, but he demurred even though the chain was touting its social responsibility in providing healthy produce to customers. He looked at me as though I were from France. C'est drole, n-est-pas? 

Perhaps that manager feared that some customers in the store would overreact out of fear and immediately leave the store, beginning an unprofitable stampede. The bad education system locally may also have been a factor, for he presumably could have made the announcement in a calming, friendly way. "Hey, thanks for shopping with us today. Just a reminder that the government recommends that we all keep a distance of at least ... from each other. Nothing to worry about; just a precaution." The informal, friendly tone, the use of "government" rather than "public health agencies," the use of "recommends" rather than "orders," the "nothing to worry about," and the sense that the manager and employees were included would likely have been sufficient to stifle any herd-animal stampede, even in Arizona. However, at the end of March, 2020, while I was in a Target store, a simple, "Please keep a distance of six feet between you and others" announcement played every half-hour and did not trigger any stampedes. Even then, neither Sprouts nor Safeway were making announcements in their respective stores even though from my visits I could see a lot of non-distancing, even by employees. 

Perhaps the manager at the Sprouts store was so ingrained in old thinking habits that my suggestion did not even register such that he did not even make a decision. Both hurdles to beginning a new habit (i.e., making the announcement periodically) may have been too high for the man, yet it is curious that the company did not have a policy of making announcements as of the end of March.

Similarly, the manager of the Safeway store was in a meeting-rut when on March 26th he told me he would have to have a store meeting in the future rather than make announcement to employees and customers alike to please keep a distance of 6 feet/1.8 meters in keeping with the government's recommendation of distancing. Ironically, when his employee charged with sanatizing the shelves had walked very close to me and I reminded him of the distancing, his response was essentially to blame me. "Just relax," he said twice (he was obviously not). Interestingly, although the cashiers had a new protective clear-plastic sheet separating them from customers, at least one young cashier couldn't hear the customers because of the screen so she would lean sideways to speak at close range without any barrier face to face at close range. More than one office meeting would be needed at that store.

On a positive note, Sprouts's shelves were well stocked, whereas Safeway's were not. Safeway's managers may have been in too much of a mental and behavioral rut to catch the drasically increasing sales figures on items like toilet paper and ration them. Of course, the resistance to rationing may have been from the profit-motive, in which case we could conclude that the company's CSR programs paled in comparison to authentic corporate social responsibility within the business (i.e., closer to the core business functioning, or operative business model). Safeway managers may have discounted the point that rationing may even have an overall good financial effect as fewer customers face empty shelves and thus a bad experience.

I do contend that the store managements had a social responsibility to see that their employees and customers were as safe as possible from catching the illness while in the stores. It cannot be said that the managements were pro-active; even their reactivity was laggard or incomplete. Besides making simple announcements on distancing especially at the cashier area, responsibility extended to picking up on, and acting upon, abrupt trends in product sales in enough time to ration items even if rationing is not in the short-term financial interest of the companies. The companies' respective charters undoubtedly give those companies the right to make food available to paying customers. With that right comes a responsibility that becomes particularly active not only when too many customers and employees are not keeping a distance, but also when some customers are hoarding a product to such an extent that the stores cannot provide that product to other customers in a reasonable period of time. Rather than pointing here to CSR programs whereby a company sponsors a baseball team or food bank, I am referring to authentic social responsibility, which lies in managers and employees taking responsibility in the conduct of business, directly with people rather than through an institutional program. In other words, the authentic sort tends to a bottom-up phenomenon, at least at first, though proactive companies can issue companywide policies that are consistent with the measures taken in some stores in a timely manner. I contend this sort of responsibility is most likely to be enacted in strong companies, whereas the weak are too focused on entrails—too easily held back by preexisting choices and habits to venture new choices and implement new policies. Perhaps this case study comes down to this: Why in the world would a store manager NOT make a store announcement after a customer recommends doing so because people, including employees, are not keeping a distance to each other? It is reasonable to expect that the manager would not only make an announcement, but also call his superior other store managers can do likewise. Perhaps the rare situation of a pandemic reveals that the typical mentality in retail management is excessively rigid, even if being so is not really being cautious after all, but impedes caution being actualized at the store level. 

1. "It is important for us all to realize that when they recommend 'social distancing' . . . what health experts are really promoting are practices that temporarily increase our physical distance from one another in order to slow the spread of the virus." Cecilia Menjivar, Jacob Foster, and Jennie Brand, "Don't call it 'social distancing'," CNN.com, March 21, 2020 (accessed April 4, 2020). 

Managers Going too Far: Targeting Linguistic Over-Reaches

The practice of using words beyond their contexts such that the words’ meanings are tortured and yet are pretended not to be was a trend in modern America during the 2010’s. The business manager instigated the trend in order to “gild the lily,” which means to claim more than is warranted or merited. Astonishingly, people dismissed or perhaps even didn’t recognize such over-reaches. Perhaps as long as people have used language, egos gripped in the pursuit of gain have presumed that keeping to a word’s extant meanings in a language is somehow optional.

To be sure, the malleability of words is one way in which a language changes in order to incorporate societal changes.  “I’ll text you tomorrow,” for instance, uses the noun text as a verb. Similarly, “I’ll email you later today.” These two verbifications did a lot to bring the English language up to date in the twenty-first century. Such adaptations are natural rather than pushed from an agenda.

A motive from an agenda pushes through, insisting that a word can be used all of a sudden in another context in which the meaning does not apply. In other words, the agenda reverberates from the sheer over-intensity of the insistence, or declaration, even above objections that are correct. Once a manager of a Target retail store insisted to me that the shoppers are guests rather than mere customers. Her tone was so forceful I could hear aggression in it. That manager was like arrogance on stilts during a flood; her claim should have been underwater.

Gilding the lily even more, some of those guests are members. It was strange indeed to be asked by a cashier, “Are you a member?” “Of what,” I would naturally wonder, as clubs had members and Target was not a club because it had customers who were not members (and even the members didn’t have to pay dues!). In short, the company was going too far in insisting that its customers be called guests and members, as if the company were a house or club, respectively. When I have guests over and I give them gifts, I don’t charge them for it. In no sense is a customer a guest, especially considering how bad customer service can be. To find an employee referring to a customer as a guest and yet treating the person very badly demonstrates a real disconnect within the employee’s mind, and yet this has been common even since customers “became” (as if naturally) guests and members. Nothing had changed on the store end in terms of customer service, so insisting that customers are to be called guests and members was to pretend that the commercial relationship was something more than it really is. It is this something more that points to the underlying motive: trying to get something more by pretending something that really is not the case. Wanting to pretend that the customer is something better, rather than that word somehow had been sullied and thus naturally to be jettisoned, was the motive. Telling customers that they are guests rather than customers would reflect instead on the company’s arrogance and being in a state of denial.
As another example of going too far in order to claim more than is warranted, Target also designated its retail-area heads as area owners. So, one employee is the owner of the home furnishings, for instance. In a corporation, the stockholders own the corporate wealth collectively. To bestow the title of owner onto an employee simply because he or she is in charge of a given area of the store implies that the employee’s authority is more than it really is. In the process, the meaning of the word owner is violated without even an acknowledgement. Again, a state of denial plays the mental function of protecting the over-reach such that even the over-reach is not recognized as such. It is almost like the managers were living in fantasy lands governed by the simple rule: if changing a word’s meaning helps the business, then make the change and pretend that no such change was made. .

Black Friday: An American Holiday

For a long time, I didn't understand why the Friday after Thanksgiving in the U.S. would be called Black Friday. Why associate darkness with such a nice holiday whose humble purpose is to feel gratitude, even and especially if a person has little externally for which to feel grateful. Black Friday is so named because the shopping day is so bit it can bring retail businesses out of the red and into the black, as if profitability were dark rather than something worth rejoicing--in business, I might add--rather than for a whole society. For American society to so easily have come to call the day following Thanksgiving black just because that is how managements perceive it demonstrates just how commercialized, or business oriented, American society has become. What this means for that society, and even perhaps the majority of the people themselves, is very troublesome, even disturbing.

It seems that every Black Friday reports come in concerning customers fighting for products of artifically (and doubtlessly intended) limited supply--meant to lure a lot of "guests" to the stores whether they get the real good deals or not. After many years avoiding going to retail stores on that day of the year, I finally went to a Walmart and Best Buy to investigate my thesis and even maybe buy something--a laptop in particular.

At the Walmart store, I arrived about an hour before the beginning of the store opening only to see customers with huge television screens--in some cases, even five in one cart! As for laptops, people could not get them until the opening bell, so a long line was already forming. Comparing the in-store sales I had looked at online (not just online sales) with what the store actually had, I was disturbed by the discrepancy. So, while I was standing at the end of the line, I asked a saleswoman whether any laptops, rather than notebooks, were among the "laptops" available at the front of the line. "Laptops and notebooks are the same thing," she replied in a tone that indicted that she didn't think she could possibly be wrong. Matter of factly, I corrected her, and asked her to go the department's main desk to as other employees my question. Although she she said she would check and come back, she seemed more concerned with me standing in the middle of the aisle rather than to a side (to speak with her). She did not return, which gave me that bad taste that she had been more focused on telling me to do something myoptic rather than make good on what she was supposed to do. I went to the desk myself, and as for the products actually there, let's just say I immediately left the store. Can bad management itself, especially concerning rude employees, be unethical?

At the Best Buy store, a salesman told me that the store has a supply of the laptop I had seen on my phone just a hour earlier. It was a "late day sale" not available Friday morning. The salesman went back stage with his supervisor, who also had told me that he was sure that supplies are behind in the back area. Yet when they came back out, the salesman had a laptop that was from another manufacturer and for $70 more. "The last of the laptops you want is being sold right now," he said. He didn't offer to call another store and have a laptop held; ignoring the fact that I would naturally be disappointed, he said with excitement that he had a totally different laptop for just $70 more! He wanted the sale; I could sense the intensity of his greed. I was so disappointed (and disgusted) that I walked away shaking my head in disgust. Later, I called another store and explained. "Unfortunately we can't..." was an answer, I suppose. I then called the original store and asked to speak to a manager about an issue I  had in your store. With conceit, she dismissed me by remarking that all of the managers were busy with customers. No offer to take my number, for the managers would not make the time to call. I was done with Best Buy, I resolved.

Between fighting customers, which I did not witness (but I did see a lot of police stationed in throughout the Walmart store, as if anticipating), and the rude and incompetent customer service (i.e., management, including HR training), and with so many people in the stores, I had a dark thought that I had just seen a glimpse of the underside, or the real nature of, American society so formed by business interests, which of course helps the bottom line. A dog-eat-dog aggressiveness among strangers, and sheer rudeness (i.e., passive aggression) by employees evading accountability and drunk with the momentary power of being in demand for once, for one day. In a commercialized culture, it is particularly easy for retail managers and especially their subordinates to go over-board. It is the aggressive demeanor of the retail employees that struck me most on that Black Friday in which I said to Thanksgiving, so sorry your theme of gratitude is not only run over by eaters bent on pigging out, but also allowed to be immediately followed by such a squalid human nature on display. Do managers revel in their power to dominate or serve customers? It seems that perhaps at many or even most retail businesses, at least in America, the nature of service has never penetrated training. Where contact with customers actually happens, greed and perhaps even a desire to dominate eclipse service. Even in settling on a price, the managers typically make sure the store's position dominates even if this means losing the sale altogether. But the passive aggression (i.e., the hyperthropic urge of the weak, according to Nietzsche, to dominate) is most apparent (and yet it's not!) in disputes with customers. "So sorry, but it is going to be my way; take it or leave it." Are managers so afraid to allow their subordinates no actual discretion, or do the employees themselves relish the power-trip? Moreover, had I seen the logical extreme of unbridled capitialism, or just a capitalist society in full operation?


See related: Bad Management as Unethical: The Case of Walmart, and The Arrogance of False Entitlement, both available at Amazon. 

Thanksgiving Elipsed by Christmas: Will the Offending Businesses Go Extinct?

Even as the business-sourced encroachment of Christmas had all but eclipsed the American holiday of Thanksgiving in 2013 on account of the day falling so late in November (as if four weeks were somehow not a long enough time for gift-buying), the on-going trend (or stampede) of stores opening earlier and earlier on Thanksgiving puts the holiday itself in the cross-hairs of the retail rifles. Thanksgiving may one day be essentially extinct, and, ironically, so too might be the usual suspects--the enterprises themselves.
The New York Times reported in mid-November 2011, “Major chains like Target, Macy’s, Best Buy and Kohl’s say they will open for the first time at midnight on Thanksgiving, and Wal-Mart will go even further, with a 10 p.m. Thanksgiving start for deals on some merchandise. . . . To be at or near the front of the line, shoppers say they will now have to leave home hours earlier — in the middle of the turkey dinner for some.”[1] Of course, Wal-Mart stores would be open all day, as usual; the significance of midnight lies only in terms of the sales; the stores would still need to be staffed all day. In 2012, 10 p.m. became the new normal. Two years later, 8 p.m. (20:00h) earned the distinction. Four hours into Thanksgiving was apparently enough for Kmart to “go all the way,” opening at 6 a.m. on Thanksgiving. Old Navy extended back to 9 a.m. It is amazing how fast a trickle from a few cracks can turn into a deluge, especially when profit is the force beckoning the water down-stream. 
Resisting the smooth flow in 2011,  an apparent anti-entropic energy-attractor was on track to blaze a new path. Bill Gentner, senior vice president for marketing for J.C. Penney, refused to go along with herd down the easiest path of energy transduction, which can paradoxically render the person, species, or human organization less fit to adapt via natural selection. “We wanted to give our associates Thanksgiving Day to spend with their families,” Gentner said just before Thanksgiving in 2011.[2]  In standing on this principle, the management group at J.C. Penney voluntarily resisted the “quick buck” (i.e., pulling in money as soon as possible) and perhaps even held business calculation at bay in the face of a normative societal “constraint.” 
Lest I am “gilding the lily” (i.e., painting a halo around Bill Gentner’s head), J.C. Penny’s management may also have been seeking to amass reputational capital with the intent to “spend” it to increase sales revenue  beyond 2011. The company could then be fitter in adapting to a nonlinear (i.e., chaotic) business environment, and thus more likely to survive through the cumulative cascades of natural selection. Linking evolutionary theory to thermodynamics and applying the fused thrust to business, I contend that capturing and concentrating energy in the battery, or storage cell, of reputational capital enables a company to survive under the pressures of natural selection by functioning as a transductor of energy along a high energy gradient. 
Unlike floating down-stream with the other fish, adding to the swirling force of an eddy enables an enterprise act as a conduit on a much steeper energy-gradient. Concentrating acquired energy rather than merely passing it through as though a digestive track is requisite to taking the road less travelled down steeper energy-gradients than those in the status quo. Similar to the time value of money, the delayed gratification enabling an enterprise to ski on a steeper slope renders the organization more fit or adapted to its environment and thus profitable beyond tomorrow. In other words, functioning as an energy-conduit along a steeper gradient profits a business in terms of natural selection, and thus a more secure continued viability.[3]
Alternatively, taking the alternative route, the more convenient one, ultimately leads to extinction. Typically, convenience knows itself as a lie. For example, Holly Thomas, one of Macy’s spokespersons, wrote in an email in 2011 regarding employees working on Thanksgiving, “There are many associates who would prefer to work this time as they appreciate the flexibility it affords their schedules for the holiday weekend.”[4] As if referring to a summer baseball team rather than employees, Molly Snyder, a spokesperson at Target, said that her company does its “best to work around the schedules of [its] team members.” Nevertheless, a Target employee told me that the store managers do not in any sense do their best to accommodate exogenous schedules of the underlings. In going with a bland subterfuge rather than adapting to societal norms, Target's management put the company at odds with the principle of natural selection. 
The lure of instant gratification in lieu of reputational capital and fitness to survive the accretions of natural selection over time can easily short-circuit efforts to charge the battery at the expense of increased sales revenue in the short term. Sadly, the management at J.C. Penny succumbed in 2012 to opening stores at 10 p.m. on Thanksgiving. The following year, the company joined many others in opening at 8 p.m. (20:00h). Nothing punctures a pressurizing balloon quite like that the piercing edge of hypocrisy. Put another way, having stores open on Thanksgiving evening not only cuts into or even eliminates Thanksgiving dinner (i.e., in the evening) for many store managers and non-supervisory employees, but also sends the passive-aggressive message that they don’t count after all. Actions speak louder than words. 
So J.C. Penny’s management wimped out, or lapsed back to the bottle yet without hitting bottom. Being less fit than otherwise to navigate the turgid currents in natural selection over the long term, the retail giant risked being caught unaware should a careening stone hit a sweet spot from a smaller foe releasing a burst of (stored) potential energy to take advantage of a steep energy gradient. From this tale, we can now recognize the tyranny of the road most traveled as a well-worn, deep-rutted path of self-destructive (i.e., dysfunctional) business strategy. In other words, business as usual is woefully far indeed from good business management. Nevertheless, the vast majority of management groups in companies are under the false impression that scientific management has optimized modern management. While technical coordination aimed at the perfection of efficiency is important to a business functioning as an energy-attractor and transductor along a steep slope, the size and depth of the shared blind-spot bewilders me and beguiles the pro-business American society at large. If I am correct, business could be done much, much better.
 

1. Stephanie Clifford, “Thanksgiving as Day to Shop Meets Rejection,” The New York Times, November 11, 2011.
2. Ibid.

3. William C. Frederick, Natural Corporate Management: From the Big Bang to Wall Street (Sheffield, UK: Greenleaf Publishing, 2012).

4. Hadley Malcolm, “Black Friday Backlash as Stores Add to Thanksgiving Hours,” USA Today, November 15, 2011.

Greed Eclipsing Ethical Awareness

Lest it commonly be assumed that greed facilitates or results in unethical policies out of conscious choice, I submit that a focus on maximizing revenue can eclipse even the recognition of a policy being unethical. To the extent that this is so, correcting for unethical policies in business (and government) is more difficult that typically thought. I have in mind as a case in point the policies of bars regarding karaoke singing. 
While some bars sport a first come, first served method whereby singers sign onto a list without having to worry about newcomers "butting in line" (i.e., retroactively being inserted into the list rather than at its end), other bars--and I suspect most--put ANY newcomers wanting to sing BEFORE most of signers already on the list. The reason for the latter, sordid policy is because managers believe that people will spend more if they get to sing as close as possible to the time when they arrive. The managers dismiss, thereby, the angst of the existing karaoke customers who must wait even over an hour to sing a second song because they are perpetually pushed back as newcomers are inserted before them. In the jargon of karaoke, the next round is pushed back as the current round is stretched out. Even the singers at the end of the current round are pushed back! 

I submit that an excessive focus on profit keeps the bar managers at issue from even recognizing that the squalid policy is unethical. Such managers are so focused on the impact on revenue from the newcomers (i.e., customers entering the bar) that the unfairness done to the other singing customers is not even recognized as such. Greed can have such mass that space itself is bent such that associated unfairness is no longer observable. 

Google Executives Evaded Jail Time in Brazil: Is Business Too Powerful?

In late September 2012, the Brazilian state police detained the head of Google’s operations in the state after the company’s management failed to act on an electoral judge’s order to remove videos from its YouTube site criticizing a candidate in a rural county election. Separately, a judge ordered Google to remove a religiously-offensive video, which had sparked riots in the Middle East, within ten days or face fines. Google’s lawyers claim that the company is not responsible for what users upload. Earlier in the year, Brazil’s government threatened the head of Chevron’s operations there with arrest and passport-confiscation after a small leak occurred in the company.

Brazil, the largest South American state.   (World Atlas) 

The Wall Street Journal goes on to note the opinion of legal analysts that no executive at Google or Chevron was likely to “set foot in jail.” Brazil’s appeals process is long, and companies like Google and Chevron have deep pockets for legal defense. Consequently, even business practitioners convicted of major white-collar crimes are rarely, if ever, jailed in Brazil. Even so, the threats could thwart the South American state from being able to attract foreign direct investment. In other words, competition for foreign companies gives governments an incentive to look the other way in enforcing state law. Put another way, the lowest common denominator in terms of holding corporations accountable on the constraint of law and order could be one of the consequences of the spread of capitalism around the world. No public official wants to risk turning a potential “job creator” away.

Especially with the separation of ownership and control in the modern corporation, managerial accountability is crucial to ensuring that corporations abide by judicial orders. In many cases, senior managers can get away with making corporate-policy decisions that essentially ignore the constraints manifesting as judicial orders because deep corporate pockets can pay any resulting fines. Senior executives can be rather “free-wheeling” on corporate policies because the officials themselves—as citizens—are not subject to fines or imprisonment.

Corporations are not citizens; rather, the associations are creatures of the state created for particular purposes. Therefore, it can be said that the citizens operating the associations can and indeed should be held criminally liable for any “corporate” wrong-doing. Put another way, the actual decision-makers should be held accountable criminally for any decisions that violate a law or a judicial order. Otherwise, “corporations” can evade the law while their managers have little incentive to treat it as a constraint on profit-seeking.

Corporations do not act apart from the human beings within. An association just is its members. The people responsible for a “corporate” decision that violates the law can at least in many cases be identified, even if as scratched initials on the margins of a policy proposal. In fact, the police could charge a corporate official whose role the offending policy falls under even if that official had been negligent in not having kept up on the decision made by his or her subordinates. So coverage of responsibility is something that can be applied to particular people within the management of a company. Such coverage, if resulting in real jail time, would doubtless get managers’ attention rather quickly, as opposed to merely fining a company’s treasury. Unfortunately, Brazilian officials had a disincentive to implement such coverage with consequences with teeth, due to the countering pressure to attract businesses rather than repel their decision-makers.

Lest it be thought that creating an international body with the power to imprison executives of MNCs for crimes against an international code, the problem of how to enforce Brazil’s law on an international organization (e.g., Google) would go unanswered. One “consensus” global code would not touch on the regional and local specificities in criminal law. That people in Brazil were offended by a video does not mean that a global consensus would necessarily emerge in favor of criminalizing the video. For one thing, some governments support free speech even on opinions that are offensive to a majority.

The problem can be said to be that of cultural particularity vs. economic globalization. Both are viable and thus must be recognized. Multinational corporations must legally at least be multi-domestic in responding to cultural-legal particulars even while being the instruments of efficient international competition. Both values are legitimate, and yet they are in conflict at least in terms of the enforcement of local law. Statesmanship on behalf of such law even at the risk of losing a potential foreign business investing in local jobs is unfortunately all too rare, given the countervailing greed involved in attracting suitors away from other potential hosts.

All too often, leadership is gloss for greed rather than based on standards and principle. Put another way, the “principle” of efficient comparative advantage is often used by self-promoting governments as a means of obfuscating the real selling-out of the country’s own laws, which in turn ideally reflect moral values that are held by society. The question is perhaps whether governance structures geared to real accountability for business practitioners can be designed to counter the hegemony of greed over principled leadership. The political influence of the practitioners and their respective corporate treasuries over the governance itself—the creature coming to dominate its Creator—compounds the difficulty and suggests that it is no accident that corporate executives rarely see jail time.

Source:

Jeff Fick and John Lyons, “Google’s Brazil ChiefDetained; Court Bans Anti-Islam Video,” The Wall Street Journal, September 27, 2012.

An Interfaith Declaration of Business (Ethics)

Released in 1994, “An Interfaith Declaration: A Code of Ethics on International Business for Christians, Muslims, and Jews” is comprised of two parts: principles and guidelines. The four principles (justice, mutual respect/love, stewardship and honesty) are described predominantly in religious terms, devoid of any connection to business. In contrast, the guidelines invoke the principles in their ethical sense, devoid of any religious connotation. The disconnect in applying religious ethics to business is not merely in books; the heavenly and earthly cities are as though separated by a great ocean of time.

Are these religions applicable to business?    

To be sure, the text refers to business in discussing the ethical principles of love, stewardship and honesty, however briefly. Love in the business world is to extend out from corporate boundaries to  stakeholders. Stewardship applies to a business’s use of resources such that ownership itself is qualified beyond the reach of regulation. Lastly, honesty includes the use of “true scales.” The honest are said to get a religious reward (i.e., resurrection), presumably to compensate for any monetary loss in being honest in business.

Turning to the guidelines for business, they are portrayed predominately in the text mostly as a defense of corporate capitalism. Strangely, the reference to the principles is devoid of any religious association. The following guideline is typical: “The efficient use of scarce resources will be ensured by the business” (A.7). Another guideline adds a reference to an ethical principle: “Competition between businesses has generally been shown to be the most effective way to ensure that resources are not wasted, costs are minimized and prices fair” (A.2). To be sure, fairness is indeed an ethical principle, which John Rawls applies in his Theory of Justice. However, fairness is not among the religious ethical principles. Furthermore, no religious content is referenced in the guideline, as well as still another: “The basis of the relationship with the principal stakeholders shall be honesty and fairness, by which is meant integrity” (B.3). The reader is left to ponder what integrity looks like in terms of the three Abrahamic religions.

A major problem in relating monotheism and business ethics comes down to the enigma that God’s omnipotence cannot be limited by a human ethical system, and yet divine decrees that violate secular ethical principles are untenable and thus typically considered to be invalid. For example, killing people who refuse to convert because God says rankles the modern conscience into seemingly rebelling against the Ultimate. The question naturally flairs up regarding whether God really decrees the sordid practice. Looking out of a smoked window in this earthly realm, we mortals tend to conceptualize or sense God as extending beyond the limits of human perception and cognition. This means that we cannot rely on any firm answer in justifying a divine decree above a social ethic. 

For example, insisting that employees keep the Sabbath, whether on Friday, Saturday, or Sunday, may not be fair to the workers who do not recognize the validity of the Ten Commandments. Given the limitations discussed above that preempt religious intuition, belief, and experience from being recognized as factual knowledge, an employer cannot justifiably treat the revelation as though a fact that an objecting employee has no cause to ignore. The question of the revelation's divine validity is ultimately at stake here, and no answer can possibly settle the matter in dispute.

In conclusion, it follows that throwing monotheism into the mix of business and ethics cannot reduce to a simplistic list of determinate guidelines. Getting beyond the “oil and water” of the sacred and profane turns out to be a whale of a challenge to religious business practitioners. In Christian terms, the problem can be put in terms of whether the "fully human and fully divine" Christology devoid of blending is a sufficient basis to cross the ocean of time between Sunday and Monday.  

Source:

An Interfaith Declaration: A Code of Ethics on International Business for Christians, Muslims, and Jews.

Related paper: "Religion in Strategic Leadership: A Positivistic, Normative/Theological and Strategic Analysis," Journal of Business Ethics (2005) 57: 221-239.

Related book: God's Gold  The text goes through the history of Christian thought on how greed is related to wealth and profit-seeking, and proffers an explanation for why the historical shift was from anti-wealth to a pro-wealth dominant stance.