Can the tea party revive America’s higher law?

Leadership studies and Constitutional scholar Gary L. McDowell co-authors article in Jan. 16, 2011 Richmond Times-Dispatch that explores the staying power of the tea party movement.

The tea party movement is arguably one of the most exciting and promising developments in American politics in quite a long time.

At the most simplistic level, it is as if Richard Nixon’s great sullen and silent majority has finally been roused from its slumber of political indifference and is simply not going to take it anymore. But it also has the potential of being something much deeper than a mere guttural growl of dissatisfaction with the status quo.

The promised depth of the movement comes from its unapologetic insistence that it is, first and foremost, a constitutional movement, that it is committed to nothing less than the recovery of the Founders’ Constitution.

To demonstrate that commitment, the newly assembled Republicans in the 112th Congress began their work with the recitation of the Constitution itself. It was a gesture to make clear that to them the Constitution still matters.

But if the tea party movement €” and, by extension, the Republican congressional party €” is to prove that it is offering not mere symbolism but real and clear direction, it will take more than the mere recitation of our basic law. There will have to be a serious focus on exactly what the Founders’ Constitution means within the context of contemporary politics. … More

Conversations on Leadership touch on success, ethics, morality, democracy and more

The Jepson School of Leadership Studies each year is host to many of the world’s top scholars and deepest thinkers on matters related to leadership. Some of these august visitors from the 2009-10 academic year sat down with Jepson faculty members for short interviews about leadership. In addition to these brief interviews, many of these experts also give full lectures or serve on panels. Lectures may also be viewed online.

Conversations on Leadership

  • Steven Pinker on Leadership and Democracy
  • Irene Khan on Human Rights and Poverty
  • James MacGregor Burns on Leadership
  • Dambisa Moyo on Keys to Successful Leadership
  • Scholars’ Reflections on Haiti 
  • Father J. Bryan Hehir on Ethics of War
  • Jesse Prinz on Leadership and Morality
  • Robert Cialdini on Influence and Leadership
  • Patrician M.C. Brown on Leadership and Health Care

How Christians should cope with the ‘Christmas wars’

Guest columnist Douglas A. Hicks wrote about defenders of Christmas, retailers, secularists and others struggling with the symbols and realities of the Christian holiday. The posting from the Washington Post’s “On Faith” blog:

Welcome back to the “December dilemma” death match — the 2010 edition. In this corner are the self-proclaimed defenders of Christmas, ready and organized to denounce anyone who says “Happy Holidays.” In the other corner are a more motley crew of retailers, secularists and religiously diverse citizens who communicate an inclusive holiday message but still decorate in red and green.

Christmas is loaded — indeed, overloaded — with symbolic power. It is a religious holy day; a national holiday; a sentimental family day; and a commercial event. No other day in the calendar has as much cultural significance, and no day has as much potential to fuel the culture wars.

This year, reports Natalie Zmuda on MSNBC.com, “Christmas is winning.” The American Family Association and other conservative groups have pressured retailers to advertize their consumer products with “Merry Christmas” campaigns instead of the more generic “Happy Holidays.” They threatened to organize boycotts against companies that they determined to be anti-Christmas. And, it seems, many national retailers have feared such economic reprisals by would-be Christmas shoppers.

Never mind that saying “Happy Holidays” was meant as a moral stand, an effort to be inclusive of the non-Christians who prefer not to celebrate Christmas as a religious holy day. Retailers desperate to keep their Christmas customers have decided to follow majoritarian pressure to recognize Christmas. Continue reading How Christians should cope with the ‘Christmas wars’

Christopher Columbus: A Globally Transforming Figure

The latest from Legendary Heroes By Scott T. Allison and George R. Goethals, authors of Heroes: What They Do and Why We Need Them

With Columbus Day fast approaching, we've been encouraged to write about Christopher Columbus and his unsurpassed impact on the world we live in today.  Recently, we proposed a distinction between a hero or villain whose influence on the world is very short-lived (an ephemeral or transitory figure) and a hero or villain who forever changes an entire society (a transforming figure).  Whether you believe his impact to be positive or negative, Christopher Columbus and his 1492 voyage to the Americas left an indelible mark on nearly every corner of the globe.

Christopher ColumbusTransforming events do not take place in an historical vacuum.  To understand Columbus's motivation to establish a shipping route to Asia, we must look to the city of Constantinople, now Istanbul, Turkey.  For centuries, as the capital of the Orthodox Christian Byzantine Empire, Constantinople had been an important center for trade between Europe and Asia.  But in 1453, the Muslim Ottoman Empire conquered Constantinople, forcing Europeans to search for a sea route to Asia that would bypass the Muslims.

Interestingly, Columbus may never have attempted his initial voyage had he not held several misconceptions about global geography.  Christopher ColumbusHe underestimated the circumference of the earth; he overestimated the size of the Asian landmass; and he believed that Japan lay much farther east of China than in reality.  He did, however, have an accurate understanding of the prevailing easterly trade winds that would propel his ships from the Canary Islands to lands far to the west.  With about 90 men and sailing under the flag of Spain, Columbus's three ships were fortunate to avoid both tropical storms and the "doldrums" €” pockets of sea where there is neither current nor wind.

Most of us know the rest of the story.  On October 12, 1492, Columbus and his men landed on the island of Guanahani, and called it San Salvador.  Although he failed to reach Asia, Columbus made the western hemisphere known to Europeans, forever altering human history on a global scale.  Until very recently, generations of Americans grew up learning that Columbus "discovered" America – a Eurocentric notion that ignored the presence of 50 million indigenous people inhabiting the Americas in 1492.  Moreover, other Europeans, such as the Norsemen, had ventured to America 500 years earlier.  "Columbus's claim to fame isn't that he got there first," explains historian Martin Dugard, "it's that he stayed."

The heroic interpretation of Columbus is that his daring voyage into unknown waters required courage and conviction.  In 1989 U.S. President George H. W. Bush said that Columbus "set an example for us all by showing what monumental feats can be accomplished through perseverance and faith."  Christopher Columbus Extraordinary changes resulted from Columbus's voyages.  The Columbian Exchange was established, referring to the two-way transfer of culture, foods, plants, and animals between the continents of Europe and the Americas.  The Americas were introduced to crops such as wheat, rice, coffee, bananas, and olives, and animals such as horses, cows, pigs, and chickens. Europeans also received from America many important crops, such as corn, potatoes, tomatoes, lima beans, squash, peanuts, cassava, cacao, and pineapple.

The past few decades have also seen Columbus cast into the role of villain.  Deadly European diseases were introduced into the Americas, including diphtheria, measles, smallpox, and malaria.  The Americas, in turn, contributed a virulent form of syphilis to Europe.  All told, Native American populations suffered to a much greater degree than did Europeans.  Epidemics wiped out 80 to 90% of the native populations in Hispaniola, and European settlers enslaved many Native Americans.  In fairness to Columbus, the worst of these problems occurred after he died, under the watch of later European governors and colonists.

In preparing this blog post, we googled "Christopher Columbus hero villain" and obtained over 100 websites debating Columbus's status as hero or villain.  It's clearly a muddied picture.  All we can say with certainty is that Columbus's voyages had a permanently transforming effect on the world.  "Every hero is somebody else's villain," said Felipe Fernandez-Armesto, a scholar and author of several books related to Columbus, including 1492: The Year the World Began.  "Heroism and villainy are just two sides of the same coin."

One of our readers suggested that we profile Christopher Columbus.  We welcome your suggestions as well.  Please send your ideas to Scott T. Allison (sallison@richmond.edu) or to George R. Goethals (ggoethal@richmond.edu).

A New Voice on the American Way of Life: Scholar’s data-rich book suggests new ways of seeing the suburbs

Suburban living is the most popular choice for the good life for Americans. But must the strip mall and the eight-lane highway define the quality of 21st-century American life?

That is a central question about the modern metropolis€”with its center city core, suburbs, and exurbs€”that political scientist and leadership scholar Thad Williamson explores.

In his new book “Sprawl, Justice, and Citizenship: The Civic Costs of the American Way of Life,” Williamson takes a data-rich look at the world of soccer moms, gated communities, cul de sacs, big-box stores and gas-gulping commutes.

What makes this book fresh is, first, its use of a landmark 30,000-person survey to examine life in America today, and second, the nuanced portrait that emerges from this study. On the one hand, Williamson shows how sprawling neighborhoods contribute to diminished civic life and increased social inequality.

For instance, suburban residents (controlling for other factors) are less likely to belong to a political organization or to have participated in a protest. On the other hand, suburban dwellers are happier than urbanites with their communities and more likely to trust their neighbors. These varied findings point to the following paradox: Suburban sprawl is damaging to equality, damaging to political engagement, and damaging to the environment yet Americans (by and large) like it anyway. "Finding ways to preserve what is good in America's metropolitan areas while addressing the long-standing inequalities between cities and suburbs that have produced endless sprawl is one of the most pressing and challenging leadership problems of this generation," Williamson says.

Thad Williamson is Assistant Professor of Leadership Studies and Political Science at the Jepson School of Leadership Studies, the University of Richmond. His next book is on the politics of Richmond, Va.

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Kaine, Obama COO, company CEOs and scholars present on Evolving Perspectives on Ethics

Highlights, articles, videos and photos from: Evolving Perspectives on Ethics

It’s a rare occasion when scholars from varied disciplines meet with business leaders, non-profit leaders, laywers and professionals to discuss doing the right things. That’s what happened last month at the “Evolving Perspectives on Ethics” conference at the University of Richmond.

“Ethics is at the heart of leadership. For centuries, philosophers have exchanged opinions about right and wrong but only recently have scholars collaborated to integrate their research in fields such as sociology, psychology, social justice, leadership studies, business and the law,” said Dean Sandra J. Peart of the Jepson School of Leadership Studies.

Keynote speakers and panelists addressed many themes, including respect, collaboration and identity.

The Evolving Perspectives on Ethics Symposium is a collaborative effort of the Jepson School of Leadership Studies, the Robins School of Business, and the University of Richmond School of Law at the University of Richmond in Richmond, Va. The symposium is made possible by a grant from the Richard Davoud Donchian Foundation, dedicated to “building the framework for intelligent, ethical and compassionate leadership.”

Bios and conference details

Photos from the conference

Ethics in an Uncivil Age

USA Today published this opinion piece by Jepson School of Leadership Studies Dean Sandra J. Peart in the current College edition. 

Almost 20 years ago, the Jepson School of Leadership Studies opened at the University of Richmond in a bold initiative to teach for and about leadership.

Today, many would claim that the experiment has been a huge success: Leadership is woven into the fabric of campuses across the United States and around the world.

Yet even as additional colleges and universities have opted to teach for and about leadership and citizenship, incivility in public debate – among politicians, journalists, artists and many others who speak publically on various topics – has flourished.  Why? Because key public debates take place without reference to any ethical framework. 

How is the lack of training in ethical reasoning linked to incivility in public debate? Without a coherent set of arguments in favor of one policy or another, debate descends into insult and innuendo. 

We see this in highly emotional reactions to events like the proposed building of an Islamic center near Ground Zero and plans of a pastor of a tiny church in Florida to burn copies of the Koran.  Not only are discussions heated, but these matters also raise deep questions about ethical foundations.  

So, too, debates about the role of markets and government intervention in society are factionalized. Critics of capitalism rarely hit the mark because arguments fail to provide a clear critique of markets on utilitarian or other grounds. Those who defend markets often rely on efficiency arguments but fail to provide a consistent rationale that gives efficiency ethical weight. And, in the end, debates about capitalism, markets, taxes, income distribution, bail outs and subsidies often turn into claims that one side is right and good and the other side is wrong and bad.

Precisely what Adam Smith worried about – the factionalization of public discourse – is the state of our uncivil times.  In 1759, Smith wrote that all people seek approval.  More than this, he held that our desire for approval means that we seek the approbation of an impartial spectator: conscience.  We want both to be praised and praiseworthy.  The key to acting in accord with rules of common civility, of course, is praiseworthiness, acting in such a way as to deserve praise. 

For some reason, many who seek public office or to influence public policy and public opinion no longer can abide the other side.  Perhaps they never really were civil, but recently the problem of incivility seems to have become more pronounced.  Smith suggested that this happens when people join groups, such as political parties, and seek the approval that comes from pleasing one side at the expense of the other.  In doing so, in pleasing one side with their wit and debating skills, they cross a line from praiseworthy behavior to sycophancy.

Voluntary exchange is generally mutually beneficial. But if coercion or taking is involved, one person benefits at the expense of another. When people debate in such a way that the point of the debate is only to win or to win by humiliating the other, debate turns from being an exchange of ideas in which both may gain to a zero-sum game we win by disparaging the other.  We treat them as if they were unworthy of respect: We seek to humiliate them publicly, we call them names.  Disagreements about policy – about what is right and just and about moral worth – play out in increasingly harsh tones. 

At such a time, there is a need for another bold educational endeavor:  teaching ethics across the curriculum.  This sort of educational commitment needs modest resources. Schools and faculty are in place already.  What is required is modeling ethics for all to see.  On campuses across the country, we must help students learn to manage competing moral claims, which means they must first at least hear and not dismiss the other side.      

Though many of the resources are in place, the academy would need substantially to reform itself.  Certainly there is more talk on campuses today about collaboration than a couple of decades ago. But we squabble amongst ourselves; we often fail to listen with respect to the other side(s); and we too rarely teach for and about ethics. As a consequence, the young men and women who graduate from colleges and universities have no reason to be other than utterly dismissive of the other side.

At a time when public disagreements play out uncivilly, the academy might take a lead in teaching for and about ethics. Ethics knows no disciplinary boundary.  It intersects with the study of the law, leadership, business, government, science, history and civics. It lends itself to practical lessons, internships, doing. 

Teaching ethics obviously does not guarantee that university graduates will successfully navigate today's many challenges to ethical decision making.  Yet a student who has been given some of the tools to face these challenges and who has tried to put them in play in the "real world," enters the world outside the university with the potential to overcome them successfully and, at a minimum, an appreciation for the sorts of challenges that exist out there. This is why we say "for and about" at Jepson.

It goes without saying that ethics knows no political boundaries.  Scandals abound in both parties. Perhaps then the first lesson for the student of ethics is that we are all subject to temptation and so it is important to understand how best to deal with those temptations. Adam Smith was not the first moral theorist to study the effects of various institutional frameworks on ethical decision making; our students will be better served if they think deeply about how ethical choices are influenced by the institutional framework of life. 

Sandra J. Peart is an economist and dean of the Jepson School of Leadership Studies at the University of Richmond. 
  

New media, new ethics, new selves?

The Jepson School of Leadership Studies, along with the Robins School of Business and the University of Richmond School of Law, hosted The Donchian Ethics Symposium on Evolving Perspective of Ethics on Sept. 20 on campus. This from Deborah Elkins from Virginia Lawyers Weekly:

Security cameras in stores. Employees recording conversations with their bosses. Cameras that catch red-light runners. Police putting GPS devices on vehicles.

We live in a "surveillance society," according to Professor Charles Ess, who spoke Sept. 20 at an ethics symposium on new media.

"Game over," Ess said.

"We voluntarily participate in our surveillance," he said. Just carrying a cell phone can allow tracking, and if the government wants to check out your calls, they can just ask. "We're always on the grid, so long as our phones are on."

The modern digital age may be undermining our "reasonable expectations" of privacy, our ordained ways of protecting intellectual property rights and ultimately, our notions about the "self," according to Ess, a professor of media and interdisciplinary studies at Drury University in Springfield, Mo., and Aarhus University in Denmark.

Digital information is more "greased," it slides quickly, easily and cheaply anywhere in the world. Different forms of media used to have their separate technological platforms and varying protective legal frameworks. There's "a convergence issue. Media now all collapse into today's smart phone," Ess said.

Digital information slides around the globe easily, but different systems of law may afford differing degrees of copyright protection.

Constant immersion in this digital environment undermines the sense of self developed in Western societies in the past few hundred years, according to Ess.

"There's a sea change in the sense of self," with a shift from the Western, atomistic, individualistic view of self, to a more "relational" view of the self that is more characteristic of Eastern, African or Native cultures and philosophies, he indicated.

The idea of a coherent, individual sense of self, that provides a stable identity over time, is "not intuitive and not even the majority position. It's an anomaly in both history" and around the globe, he said.

The individual sense of self, an underpinning of modern, liberal democracies, is giving way to a "smeared-out" relational self, Ess said.

Adolescents who frequently update their Facebook status may be moving toward an idea that, "if I just keep it to myself, it's not really real," Ess said. Still, they are sensitive to degrees of privacy, and may be developing a notion of "group privacy."

There's "a shift to a more networked self," or possibly there is a "more hybrid sense of self" emerging, that includes both a more stable sense of long-term identity, and a view of the self as part of a group.

The Dalai Lama: My Religion is Kindness

The latest from the Heroes: What They Do and Why We Need Them by UR’s profs Scott T. Allison and George R. Goethals

Dalai LamaIn a previous blog post, we noted that the story of Jesus of Nazareth is undoubtedly the most powerful story of "the born hero" in the western world.  But what about the eastern world?  We would say that the greatest born hero in the east is the Dalai Lama, the head of state of Tibet and the spiritual leader of Tibetan Buddhism.  The current Dalai Lama, Tenzin Gyatso, is believed to be the latest reincarnation of a series of spiritual leaders who have chosen to be reborn so as to enlighten others.  There have been 14 Dalai Lamas since the year 1391.

After the 13th Dalai Lama died in December of 1933, Buddhist monks prayed for guidance to find the new Dalai Lama. They consulted oracles and meditated for signs that would lead them to him.  Within a few years they received a vision that the new Dalai Lama would be found in the northeast part of Tibet, and that he would be living in a house with turquoise roof tiles near a monastery.  Many monks journeyed to this region of Tibet to search for this house, ultimately discovering one that fit the description in the village of Taktser.  Living in the home was two year-old Tenzin Gyatso and his parents.

The monks presented young Tenzin with a number of objects that were owned by the previous Dalai Lama, and these objects were mixed with other imitation objects.  Dalai LamaWhen Tenzin correctly identified the items belonging to the 13th Dalai Lama, the monks knew they had found the reincarnation of their leader.  The boy and his family traveled to the city of Lhasa, where he was taken to the Drepung Monastery to study the Buddhist sutra in preparation for his role as the spiritual leader of Tibet.

The Dalai Lama's central purpose is to help people achieve enlightenment from Buddhist spiritual practices.  Buddhism provides insight into the true nature of life, and Buddhists use meditation and other practices to develop the qualities of awareness, kindness, and wisdom.  The Dalai Lama's job is made somewhat difficult by the fact that neighboring China has never recognized Tibet as an independent political country.  When China annexed Tibet in 1959, the Dalai Lama and thousands of his supporters fled into exile.  He has lived in Dharamsala, India, since 1960, and heads the Tibetan government from afar.

One of the most respected spiritual leaders in the world, the Dalai Lama embraces religious diversity. "I always believe that it is much Dalai Lamabetter to have a variety of religions, a variety of philosophies, rather than one single religion or philosophy," he said "This is necessary because of the different mental dispositions of each human being. Each religion has certain unique ideas or techniques, and learning about them can only enrich one's own faith."  The Dalai Lama also embraces the union of science and spirituality.  Recently, he collaborated with MIT to study what role Buddhist meditation plays in human emotion and cognition.  He said, "If science proves facts that conflict with Buddhist understanding, Buddhism must change accordingly. We should always adopt a view that accords with the facts."

Born heroes such as the Dalai Lama and Jesus are not revered because of their special lineage or conception.  They are revered because they combine their inborn gifts with a lifetime of practicing good deeds and helping others do the same.  The Dalai Lama's message is quite simply one of love.  "If you want others to be happy, practice compassion. If you want to be happy, practice compassion," he said.  "My religion is very simple. My religion is kindness."

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One of our readers suggested that we profile the Dalai Lama.  We welcome your suggestions as well.  Please send your ideas to Scott T. Allison (sallison@richmond.edu) or to George R. Goethals (ggoethal@richmond.edu).