[Lonergan_l] Fw: CFP - Journal for Academic Ethics Special Issue on Intellecutal Diversity--distributed by APPE_News
Catherine B. King
Catherine
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Subject: CFP - Journal for Academic Ethics Special Issue on Intellecutal Diversity--distributed by APPE_News
Journal for Academic Ethics
Special Issue on Intellectual Diversity
CALL FOR PAPERS
In 1775, the Second Continental Congress of North American colonies commissioned three members, including Benjamin Franklin, Patrick Henry, and James Madison to negotiate treaties with indigenous American nations in view gaining assuring their neutrality, if not their support, in the war of American independence. Two centuries later, historians Donald Grinde and Bruce Johansen (Donald A. Grinde, 1991) sparked a vigorous debate with their suggestions that Franklin, Henry, and Madison appropriated values, imagery, and concepts of the Iroquois League's governance structures and Great Law of Peace that influenced the framing of the Articles of Confederation and the US Constitution. The Iroquois Influence Thesis was enthusiastically embraced by some historians and vehemently rejected by others. Opponents of Iroquois Influence Thesis (Tooker, 1985) (Levy, 1996) (Newman, 1998)argue that the constitutional framers, rooted in classical Greek and Enlightenment ideals of civil society and democratic governance, were sufficiently disinterested in and dismissive of the political ideas of indigenous Americans to be inured to their influence.
The academic debate over the Iroquois Influence Thesis exemplifies the dominance of western values embedded in the structures and practices of academic knowledge that renders alternative knowledge traditions irrelevant and invisible. Similar scenarios are recounted from every culture and continent with an established college or university. Globalization has greatly expanded the universe of knowledge but, conversely, contributed to its massification (Michael Gibbons, 1994). The dawn of the knowledge economy has all but eclipsed revered knowledge traditions that are not easily adapted to the constraints of empiricism and, increasingly, the demands of the market. In virtually every recent global study of higher education, knowledge is linked intrinsically to economic development with a focus on science, technology, and quantitative disciplines governed by empirical methods and utilitarian outcomes. While the contributions of science and technology to human flourishing are widely and well understood, the humanities, arts, and social sciences, long considered the hallmark of a college education and the foundation of citizenship in a free society, are increasingly regarded as peripheral to the career -building purpose of higher education. Moreover, accountability in higher education increasingly is oriented towards outcomes of what is easily measured rather than more subtle and nuanced changes such as insight, disposition, and spiritual transformation. These well documented trends in higher education suggest a future global Academy functioning as an instrument of westernization rather than as an authentically global and diverse intellectual commons.
In view of these trends, the Journal for Academic Ethics editor invites scholarly papers considering the value of intellectual diversity and challenges of epistemological hegemony in the Academy as a global knowledge institution. Authors are encouraged to address questions such as:
· What is the role of the Academy as a global knowledge commons?
· What is the value of intellectual diversity? How can it be cultivated?
· What is the place for diverse modes and practices of knowing, learning, and discovering cultivated by indigenous and ethnic cultures?
· What is the role of wisdom and spiritual traditions in the global knowledge commons?
· How are values of personal freedom and individual conscience intrinsic to the role of the Academy?
· What is the place in the global Academy for collective knowledge traditions in which personal freedom and individual conscience are derivative values?
· What is the place in the global Academy for knowledge traditions that do not align with established empirical standards and methods of reasoning and discovery?
Donald A. Grinde, B. J. (1991). Exemplar of Liberty: Native America and the Evolution of Democracy. Los Angeles: American Indian Studies Center, University of California.
Levy, P. A. (1996). Exemplars of Taking Liberties: The Iroquois Influence Thesis and the Problem of Evidence. William and Mary Quarterly , 587-604.
Michael Gibbons, C. L. (1994). The New Production of Knowledge: The Dynamics of Science and Research in Contemporary Societies. London: Sage Publications.
Newman, M. (1998). The Iroquois Confederation Constitution: an Analysis. Publius , 99-131.
Tooker, E. (1985). An Iroquois Sourcebook. New York: Garland Publishing.
Manuscripts should be submitted to:
Dr. Lindsay J. Thompson, Guest Editor
The Johns Hopkins Carey Business School
Room 1119
100 North Charles Street
Baltimore, MD 21201
Phone: 410-516-0406
Fax; 410-516-2033
Email: ltho...@jhu.edu
DEADLINE FOR SUBMISSIONS: May 15, 2010
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Maxim Faust
Again, I always appreciate your "research for us". Here's an addition to the
JAE announcement:
The Moral Compass
Leadership for a Free World
*Author(s):* Lindsay J.
Thompson<http://www.eurospanbookstore.com/results.asp?aub=Lindsay J
Thompson&sort=sort_date/d&>
Book details for The Moral Compass
Contributors: Lindsay J. Thompson (author) Format: Hardback, 229 x 152mm ,
170 pp, illustrations Publication date: 15 Dec 2009 Publisher:
Information Age Publishing
ISBN-10: 1607520575 EAN: 9781607520573
"The Moral Compass" presents a model of morality as a guide to values-based
leadership. In a free, pluralist society, diverse stakeholders with
competing moral claims present serious challenges to the strategic momentum
of business, government, NGOs, and community organizations. Leaders need to
know how to manage these challenges effectively. "The Moral Compass" is
their guide. As recent history has repeatedly demonstrated, leaders who
avoid, impose, or gloss over the centrality of values in realizing a
strategic vision can produce severely flawed outcomes such as loss of
confidence, corruption, and market failure. "The Moral Compass" provides
leaders with effective tools to manage this complex, strategic environment
by engaging directly with stakeholders to clarify and articulate normative
values without privileging or diminishing specific moral traditions. "The
Moral Compass" is rich blend of scholarship, practical wisdom, and usable
tools. It is a readable, accessible book that draws from a range of
scholarship in humanities, business, science, and social sciences to explain
the dynamics of human morality. Academically oriented readers will find
intellectually challenging resources and references. Pragmatic readers will
be able to use this knowledge to cultivate a robust personal moral compass
as a leadership tool for building ethical teams, practice groups, and
organizational cultures, for framing and managing moral dilemmas, and for
conducting an ethical discernment and decision-making process. Ethics in
business and leadership studies is emerging as a rich field for scholarship.
As an active business faculty member in the field, Dr. Thompson is familiar
with the published literature of colleagues in the Society for Business
Ethics, the International Society for Business Ethics and Economics, the
Academy of Management, and the American Philosophical Association. As a
blend of theory and practice, "The Moral Compass" is unique among business
ethics books in providing a framework for including and managing the
volatility of ethical issues arising from tensions between traditional
religious and modern secular morality. Rather than avoid these conflicts,
the book anchors their source in the inherent complexity of human
neurochemistry, individuation, and socialization as a context for moral
meaning and conscience. The book includes numerous exercises in reflection,
dialogue, and discernment that enable readers to find common moral ground
with people from divergent wisdom traditions. The book synthesizes a wide
range of knowledge in a presenting practical model for moral discernment,
dialogue, and decision-making.
*Contents:*
Introduction; Core Learning; The Leadership Labyrinth; The Moral Compass;
Values And Global Value Creation; Corporate Citizenship; The Case Lab;
Bibliography
************************************
Catherine B. King
Recently I have wondered why some newspaper or magazine has not juxtaposed
in a headline and article (1) the bonuses made on wall street and the
profits of some of our large companies with (2) that one-in-four children in
the USA are recipients of food stamps (and other known facts about what is
happening on this side of the economic "great divide"). (Maybe they have
and I just haven't seen it.)
Though according to some writings, many in those higher economic echelons
have passed through the first two mechanisms of escape (from moral
self-accounting) that Lonergan develops in Chapter 18, and gone on to the
third. Or, from (1) avoiding self-consciousness, and from (2)
rationalization, to (3) moral renunciation--they gate themselves and just
don't care. It makes me wonder if there is a transformed recurrence of a
kind of corporate and economic-now tribalism going on. If you are not
("deservedly") wealthy, you are a non-person--a barbarian. It seems to me
that even the respect for the artist and the intellectual are losing the
regarded ground that they once had.
But this book sounds like a needed stay against the obvious ongoing decline.