Israel in Lebanon: On the Hubris of Hatred

Hatred warps reasoning as well as ethical judgment along the lines of a warped time-space fabric around a large mass. In other words, the sheer gravitational pull of self-centeredness can bend both thought and judgment. As essentially egoist, this phenomenon can itself be considered to be unethical, for what are actually equivalent ethical harms are perceived as unequal at the expense of other people or peoples. Even though Israel’s military attacks in, and invasion of, Lebanon in 2026 could be said to be in violation of international law, Israel’s national security minister said on June 19^th that all of Lebanon must burn because four Israeli soldiers had just been killed in combat when their tank was hit near Kfar Tebnit. The official’s statement is significant in that it lays bare the false equivalence of the lives of four Israelis and the entire population of Lebanon. The warped judgment and related ratiocination behind such a baseless equivalence can be grasped from the standpoint of utilitarianism.

The full essay is at "Israel in Lebanon." 

Iván & Hadoum

As the protagonists in the film, Iván & Hadoum (2026), neither Iván nor Hadoum, who fall in love, are heterosexuals even though by all appearances, save the long surgical scares under Iván’s former breasts, the couple is a man and a woman, and indeed Iván psychologically identifies himself as a man and Hadoum is a woman both biologically and in how she sees herself. To claim that Hadoum is heterosexual simply because Iván views himself as being a man, even though Hadoum is sexually attracted to Iván’s vagina, would be utter ideological nonsense. Besides being gay or bisexual, and thus easy targets for discrimination by agriculturalists in southern Spain, the two people are of different national origins, for Iván was born in Spain whereas Hadoum’s family hails from Morocco. Additionally, Iván is Caucasian whereas Hadoum is an Arab, and Iván is Christian whereas Hadoum is Islamic. Even in terms of labor-management relations, the couple is ripe for division by other people, for Iván is on a management tract—the warehouse being still owned by his uncle Manuel—whereas Hadoum is a greenhouse/warehouse worker, and a disgruntled one at that. It would seem that Ian de la Rosa has written and directed a film in which many ethical tropes are in play; which one is subject to the most unethical harm goes unanswered. Even so, by including unethical conduct on all of them, the film takes a step in the direction wherein audiences can think philosophically in weighing the ethical harms relative to each other.

The full essay is at "Iván & Hadoum."

The Count of Monte Cristo

“Vengeance is mine, saith the Lord” is a Biblical saying that is perhaps as well known as it is typically ignored in the midst of passion. Even the advice that revenge is better served up as a cold dish rather than immediately when the grill is still hot is difficult to heed. The 1975 film, The Count of Monte-Cristo, can be likened to a “how-to” recipe book on how to exact revenge against multiple people, one after the other until the sense dawns on the avenger that one’s one life has been utterly consumed by the desire and then feels empty once the deserved suffering has been sufficiently inflicted. It is admittedly very difficult to walk away from a grievous injustice if the agent of the harm is allowed to evade suffering that is deserved. In the film, however, Abbé Faria, a Christian priest who has been unjustly held in an island prison for fifteen years, nonetheless urges Edmond Dantes, whose prison cell is connected to Faria’s tunnel, to resist the temptation to ruin the lives of the four men who had unjustly imprisoned Edmund, including De Villefort, Danglars, and General Fernand Mondego. In the end, Dantes, as the Count of Monte-Crisco, pays dearly for having gone down the road of vengeance. Even if the suffering inflicted on the unjust is deserved ethically, distinctly religious implications should be considered lest avengers are left existentially empty rather than as one might expect, finally at peace. The Christian notion of the Kingdom of God is prominent in this distinctly religious regard.

The full essay is at "The Count of Monte Cristo." 

Mickey 17

Ethical, theological, and political issues are salient in the film, Mickey 17 (2025), which is about Mickey Barnes, a character who is repeatedly cloned on a space-ship and on a distant planet. The one-way trip alone takes over four years, during which time Mickey is tasked with dangerous tasks because when he dies, another clone is simply made. A mistake is made when the 18^th clone of Mickey is made even though the 17^th is still alive; they are “multiples,” which is a crime for a theological reason. I contend that reason is erroneous, as is the political, ethical, and theological regime that undergirds clones being expendable. 

The full essay is at "Mickey 17". 

Integrity in Ethical Leadership

In the late twentieth century, many leadership scholars explored the link between ethics and leadership. The ethical component was portrayed not only as adherence to particular principles, but also as character giving rise to virtue ethics and integrity. Unfortunately, neither character nor integrity are leadership skills; hence our topic goes beyond the apparently easy fix of training. This puts the emphasis on the hiring process, which can be dominated by positional experience and a candidate’s vision for the organization. Upper-echelon leadership, such as of a business, government, religious organization, or university, involves the articulation of a broad vision that can include even societal norms and values.  Steve Jobs’ vision, for instance, was of a society in which communications would be done entirely differently. Although ethical principles and virtues were not salient in his vision, any head of an organization can highlight ethical principles in his or her vision.[1] Having such an emphasis and a societal-transformational vision can both resonate with people whose interests go beyond organizational effectiveness. Such visions are fun. My focus here is on integrity in ethical leadership, whether virtues or ethical principles are salient in the vision. Of particular difficulty is determining whether integrity has ethical content or is merely consistency between word and action. I contend that if integrity is interpreted as only the consistency, the ethical leadership may not really be ethical.

The full essay is at "Integrity in Ethical Leadership."

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1. P. Madsen, “Managing Ethics,” Executive Excellence 7, no. 12 (1990): 11-12.

The U.S. Government Spying on Americans: Was It Ethical?

In early June, 2013, while Barak Obama was still the U.S. president, Americans learned of the U.S. Government’s domestic surveillance program, under which the Verizon Business Network Services subsidiary had been turning over call logs “on an ongoing daily basis” to the National Security Agency[1] The order, signed by a judge on the Foreign Intelligence Surveillance Court in April of that year, was "lawful,” U.S. Senator Dianne Feinstein contended.[2] The program analyzed time and number logs that did not include the calls’ content. According to U.S. Senator Chambliss, “All of these numbers are basically ferreted out by a computer, but if there’s a number that matches a [suspicious] number that has been dialed . . . , then that may be flagged. And they may or may not seek a court order to go further on that particular instance. But that’s the only time that this information is ever used in any kind of substantive way.”[3] Harry Reid, Majority Leader in the U.S. Senate at the time, added that the phone-data program had “worked to prevent” terrorist attacks.[4] Does it make any difference. ethically speaking, that the program had helped stop a domestic attack? Shortly after The Guardian broke the story on Verizon’s subsidiary serving corporate customers, The Wall Street Journal reported, “[T]he initiative also encompasses phone-call data” from AT&T and Sprint, as well as from Verizon itself (i.e., beyond its business subsidiary).[5] Does this revelation on the vast scale of the program make any difference ethically? Moreover, does a positive collective consequence--or the lack of a negative harm to the public good--justify forays into the privacy of a vast number of individuals? 

Not surprisingly, privacy advocates were alarmed at the sheer scope of the program. Kate Martin of the Center for National Security Studies, a civil liberties advocacy group, said that “absent some explanation I haven’t thought of, this looks like the largest assault on privacy since the N.S.A. wiretapped Americans in clear violation of the law” under the Bush administration.[6] Her statement raises the question of whether the fact that the Obama administration had confined itself to court orders makes the program ethical.

Whereas the content of the phone conversations, including the parties’ names, were said to be not included in the trove of data turned over to the government, internet companies had been providing the contents of emails, online chats, Facebook accounts, Skype video calls, and web searches to the government as per court orders (i.e., not through direct access).[7] Does the inclusion of content make any difference, ethically speaking? Applying a few ethical theories may get us closer to some answers.

The analysis of the ethical theories is at "The U.S. Government Spying on Americans."

1. Charlie Savage and Edward Wyatt, “U.S. Is Secretly Collecting Records of Verizon Calls,” The New York Times, June 5, 2013.

2. Charlie Savage and Edward Wyatt, “U.S. Maintains Vast Database of Phone Calls, Lawmakers Say,” The New York Times, June 5, 2013.

3. Ibid.

4. Siobhan Gorman, Evan Perez, and Janet Hook, “U.S. Collects Vast Data Trove,” The Wall Street Journal, June 7, 2013.

5. Ibid.

6. Charlie Savage and Edward Wyatt, “U.S. Is Secretly Collecting Records of Verizon Calls,” The New York Times, June 5, 2013.

7. Siobhan Gorman, Evan Perez, and Janet Hook, “U.S. Collects Vast Data Trove,” The Wall Street Journal, June 7, 2013.

Balancing Company Rights and Worker Security through Public Policy

It would be a cruel joke were an airline to keep the extendable corridor back as the plane’s front door is opened and passengers are pushed out. Not even having a safety net below would neither be sufficient nor fair. When a government gives companies the flexibility to fire workers without yet having in place vocational safety nets, said government acts negligently and perhaps even with partiality to one side of the labor-management duality. At the very least, the flexibility to fire should be held off until the matter of economic security is finalized. 

The full essay is at "Balancing Company Rights and Worker Security."

Company Police-States: United Airlines Attacks a Passenger

The passenger, a physician, was the victim of a disruptive and belligerent company manager and his henchmen. (Source: CNN)

The essay is in Cases of Unethical Business: A Malignant Mentality of Mendacity, available in print and as an ebook at Amazon.com.

The Wealth of 8 People and 3.6 Billion People: Utilitarianism Applied

As of the end of 2016, eight people held as much wealth as the 3.6 billion people who make up the world’s poorest half. Just a year earlier, a similar study had “found that the world’s richest 62 people had as much wealth as the bottom half of the population.”[1] Part of the difference in these findings is due to new data gathered by Credit Suisse. Put another way, the richest of the rich were richer than had been thought. In this essay, I want to call attention to the sheer magnitude of the wealth involved, as it pertains to the richest.

The full essay is at "Wealth of 8 People and 3.6 Billion People."

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[1] Gerry Mullany, “World’s 8 Richest Have as Much Wealth as Bottom Half of Global Population,” The New York Times, January 16, 2017.

Aimee & Jaguar

Aimee & Jaguar (1999) is a film based on a true story centering on Felice, a Jewish woman who lived in Berlin until 1944 and belonged to an underground lesbian, anti-Nazi (spying) organization. To be a Jewish lesbian in Nazi Germany cannot have been an easy life, with possible catastrophe just around the corner on any given day.  In the film, Felice becomes romantically involved with Lilly, a mother of four and wife to a Nazi solder who is fighting at the eastern front. The film is essentially a love story between the two women. I want to draw out some of the ethical issues raised in the film—with the love story serving as my critique of two ethical theories—utilitarianism and duty-based ethics—that are implied in the film.  

The full essay is at "Aimee & Jaguar."

The Financial Crisis: A Systemic and Ethical Analysis

According to a study by the Dallas Federal Reserve, the financial crisis of 2007-2009 “was associated with a huge loss of economic output and financial wealth, psychological consequences and skill atrophy from extended unemployment, an increase in government intervention, and other significant costs.”[1] The study’s abstract goes on to “conservatively estimate that 40 to 90 percent of one year’s output ($6 trillion to $14 trillion, the equivalent of $50,000 to $120,000 for every U.S. household) was foregone due to the 2007-09 [sic] recession.”[2]

 

Interestingly, the Huffington Post “reports” the study’s finding in the following terms:  “a ‘conservative’ estimate of the damage is $14 trillion, or roughly one year’s U.S. gross domestic product. This is based on how much output was lost during the crisis and Great Recession, along with all the damage done to potential future economic growth.”[3] In fact, the article’s title claims that the crisis cost more than $14 trillion! Lest it be thought that the reporter and editor suffer from a learning or reading disability, the gilding here is notably in the direction of “selling more papers.”

 

Ironically, the Huffington Post also published an article pointing to the lack of accountability in that “the executives that [sic] were in charge of Bear’s headlong dive into the cesspool of subprime mortgage lending hold similar jobs at the most powerful banks on Wall Street: JPMorgan, Goldman Sachs, Bank of America and Deutsche Bank."[4]

 

The upshot is that those stakeholders who played a role in the crisis, most significantly the people running the government, the media, and the banks, have gone on, relatively unscathed, while the systemic risk remained or has actually become even greater.  As a first step toward recovery, a systemic map depicting the interrelated parts in the systemic failure and a related ethical analysis can provide a basis for reforms sufficient to thwart another major financial crisis.

 

 The systemic and ethical analysis

 

                                                         

1. Tyler Atkinson, David Luttrell, and Harvey Rosenblum, “How Bad Was It? The Costs and Consequences of the 2007-09 Financial Crisis,” Staff Paper No. 20, Federal Reserve Bank of Dallas, July 2013.

2. Ibid.
3. Mark Gongloff, “The Financial Crisis Cost More Than $14 Trillion: Dallas Fed Study,” The Huffington Post, July 30, 2013.

4. Lauren Kyger and Alison Fitzgerald, “Former Bear Stearns Executives Seemingly Unscathed by Financial Crisis They Helped Trigger,” The Huffington Post, July 31, 2013. The article was originally published by the Center for Public Integrity.

 

Bloomberg News "Speed" Journalists Exploiting Terminal Subscribers: On the Failure of Firewalls

In 2012, I was stunned to hear an official of Deloitte place all his faith in the internal firewalls that he had constructed in the CPA firm to inhibit the exploitation of the conflict of interest that exists between the auditing and consulting divisions. A year later, Matt Winkler of Bloomberg apologized because reporters in the news division had used clients’ proprietary information from the Bloomberg terminals to report financial news stories before other news organizations. The firewall between selling terminals and reporting news had not been sufficient to prevent exploitation of the conflict of interest. There is a lesson here for any multi-divisional company or bank that is relying on firewalls.


The full essay is at Institutional Conflicts of Interest, available in print and as an ebook at Amazon.

 

Stakeholder Management: Property Rights

Stakeholder theory can be interpreted as containing a series of prescriptive leaps in the direction of giving stakeholders a greater and greater share in the property rights of stockholders. The final leap issues in what can be called radical stakeholder theory, for it represents a fundamental challenge (or usurpation) of property rights. Perhaps the most astonishing thing about how stakeholder theory unfolds is its presumptuous claim that its prescriptiveness is merely description (i.e., pertaining to what is the case, rather than what is ideologically desired).

The full essay is at "The Stakeholder Subterfuge."

Stakeholder Management: Property Rights

Stakeholder theory can be interpreted as containing a series of prescriptive leaps in the direction of giving stakeholders a greater and greater share in the property rights of stockholders. The final leap issues in what can be called radical stakeholder theory, for it represents a fundamental challenge (or usurpation) of property rights. Perhaps the most astonishing thing about how stakeholder theory unfolds is its presumptuous claim that its prescriptiveness is merely description (i.e., pertaining to what is the case, rather than what is ideologically desired).

The full essay is at "The Stakeholder Subterfuge."