David Lea

This paper concentrates on Schmitt’s concept of the Großraum, and its relevance to international relations and international law as perceived by some notable contemporary Chinese thinkers. I explain the general relevance of Schmitt’s The Nomos of the Earth for contemporary Chinese thinkers, then examine the concept of the Großraum its possible incorporation into international law and relations. I considers whether the Großraum model in which regional hegemons are recognized internationally and juridically, would help to resolve China’s conflicting relationship with the United States. I also consider whether an alleged cosmopolitanism, based on the global acceptance of human rights norms, would be incompatible with regional powers that reject the universality of liberal values.

Apologists for Christianity and Judaism have argued that their religions do not support an exploitative attitude towards the environment. L.H. Steffen, in particular, argues that it is the Hellenic rather than the (Judaeo-Christian tradition which promotes the instrumentalist view of nature. In contrast, I argue that Christianity is and has been an amalgam of the Hellenic and Hebrew traditions. In the course of this paper I indicate certain salient Hellenic influences which were prominent in medieval Christianity. I subsequently point out that, contrary to Steffen's allegations, these influences originally contributed to a non-exploitative attitude to the natural world by the very nature of their anti-materialist prescriptions. However, with the Renaissance and the Reformation, religious attitudes shifted and a new religious morality was generated, one which associated morality and spiritual achievement with intense engagement in the material world and the exploitation of this world in the end of personal prosperity. In part I demonstrate this alteration in perspective by reference to the shifting religious attitudes towards ownership and property

Communitarians have alleged a connection between according specialrights to community groupings and preserving the indigenous cultureand the social cohesion of the original community. This paperconcentrates upon special group rights associated with land tenurenow maintained by Fijian Mataqali and traditional land owninggroups in Papua New Guinea. The first section of the paper assessesand compares the social consequences of each of these systems withspecial attention to the preservation of traditional culture.However, in the case of Fiji, it is undeniable that the mataqaliland tenure system has given indigenous Fijians politicaladvantages over non-indigenous Fijians, most specifically theFijian Indians. Though special land rights can possibly bejustified on the grounds of cultural preservation, their existencedoes raise this further issue of fairness. Moral considerations basedupon the territorial sovereignty of indigenous nations, rather thancommunitarian arguments, may offer a more convincing justificationof the advantages of indigenous Fijians

Recently there has been considerable controversy over the environmental impact of Christian teaching. During the beginnings of our increased awareness of the ecological crisis, several strong papers appeared condemning Christianity for encouraging environmental exploitation. Recently a number of works have sought to defend the Judeo-Christian tradition by emphasizing different aspects of a message that allegedly promotes environmentally friendly behavior. Overall, however, these interpretations exhibit doubtful ontic significance. It is the contention of this paper that Christianity evolved profoundly after the Renaissance and the Reformation and with attendant intellectual changes encouraged an exploitative attitude towards the natural environment. These post Renaissance attitudes suppressed or supplanted the attitudes towards the created order engendered by Hellenic thought that were prominent during the Middle Ages. This change in perspective is most evident in the promotion of instrumental reason rather than a model of rationality based on contemplation, which had been the inheritance of Classical philosophy

In this paper I discuss the managerial template that has become the normative model for the organization of the university. In the first part of the paper I explain the corporatization of academic life in terms of the functional relationships that make up the organizational components of the commercial enterprise and their inappropriateness for the life of the academy. Although there is at present a significant body of literature devoted to this issue, the goal of this paper is to explain the genesis of this phenomenon through a reference to the ideology that characterizes our modern secular age. This is the subject of the second part of the paper. Most texts seek to explain this ideological development either through the ever increasing dominance of economic rationalism, perceived conservatism of collegial forms of governance, the necessity to transfer fiscal responsibility in tight budgetary periods, the decline of the Keynesian ‘welfare consensus’, or the legacy of the power regimes that began to take shape in the liberal societies of the 19th century. I trace this development to the beginnings of Modernity and the Cartesian bifurcation that separated the material world from its spiritual and intellectual source and thereby overthrew the hierarchy of related values that informed both nature and human organization. In articulating this argument I make reference to the thought of Jacques Maritain, Charles Taylor and René Guénon

It is the contention of this paper that some progress in alleviating the social and environmental problems which are beginning to face Papua New Guinea can be achieved by supporting traditional Melanesian values through maintaining the customary system of communal land tenure. In accordance with this aim, I will proceed to contrast certain Western attitudes towards individual freedom, selfinterested behaviour, individual and communal interests and private ownership with attitudes and values expressed in the traditional Melanesian approach. In order to demonstrate the latter, I will briefly touch upon the phenomenon of wantokism and indicate how the Melanesian values associated with this concept find their locus in the system of customary communal ownership. Subsequently, I will describe how the emergence of a cash economy and the attachment to Western gadgetry and products have effected injury to the environment and undermined values which have previously maintained Melanesian social cohesion. While admitting that little can be done to eradicate the desire for cash and the products it can buy, I suggest that Melanesian communities and the environment itself would receive more protection if future development in Papua New Guinea embraced a system which incorporated certain of the traditional Melanesian values through the preservation of the communal form of land tenure. Ultimately, I suggest a way in which customary communal land tenure can be integrated into the established Anglo-Australian legal system.

It is noteworthy that much of recent liberal scholarship aimed at empowering aboriginal peoples, and supporting their land rights, has often unwittingly embraced the conservative Lockean‐Nozickian tradition rather than the tradition of left‐leaning thinkers. Many of the supporters of aboriginal land rights tend to view property rights as contingently determined historical entitlements which are established independently of the state’s authority, thereby creating structures which morally bind the authority of the state. This, in fact, also represents the view of the conservative supporters of untrammelled capitalism. Secondly, there is often little discussion of the bundle of rights which are derived from these acts of original acquisition. This may lead one to the assumption that these supporters of aboriginal land rights agree with the conservative view that all the recognised components of modern liberal ownership, from the right to use, to the right to income, are acquired in the initial events associated with historical entitlement. It is my argument in this paper that basing aboriginal land claims solely on customary historical entitlement results in too close an alignment with a conservative ideology which has been used to support unrestrained capitalism.

The events of 9/11 have underlined the relevance of the thought of Georgio Agamben in so far as he attempts to explain the genesis of an authoritarianism that increasingly implements extraordinary measures and enhanced surveillance. This can be understood in terms of the expansion of a biopolitical regime. Biometric analysis: finger printing, iris and retina scans etc., are to be understood in their relation to the individual as bare life, the individual stripped of his/her political legal identity and thus identified without reference to the latter. The camp, according to Agamben, is said to be the ultimate space, a lawless zone, where questions of legality and illegality become irrelevant. However, this paper argues that Agamben fails to underline the importance of the Cartesian legacy that initiated a form of conceptualization in which the ordering of reality replaced qualitative distinctions with mathematical quantification. Biometric analysis, which relies heavily on mathematized quantification of biological features, is integral to the biopolitical regime, as described by Michel Foucault and Agamben. This paper argues that a rejection of this Cartesian inheritance is necessary if we are to overcome insidious forms of control based on surveillance, biometric identification or even managerial oversight through supposedly quantifiable metrics of performance

In this essay David Lea approaches the decline in the study and teaching of the humanities within the university context from a financial perspective. As humanities departments are either closed down or have their curriculum attenuated, it is obvious that the revenue previously available to support such programs has not been forthcoming. This change is often explained as the result of cost cutting necessary during periods of financial crisis, but this justification is belied by the fact that while the humanities have suffered during recent “financial crises,” other areas within the university have grown. Resources that could have supported the humanities have instead been applied elsewhere: first, to increasing the administration and ancillary support staff; and second, in support of subjects oriented toward technology and the market. Ultimately, Lea links the decline of the humanities to the growing financialization of the economy, the ideology of managerialism, and a contemporary tradition that accords with the “procedures of the realms of the market and of liberal individualist politics.”

In a recent paper Allen Buchanan makes a basic distinction between two types of ethical problems which arise in business: “genuine ethical dilemmas, in which the problem is to discover what one ought to do, when two or more valid ethical duties (or values orprinciples) conflict, and compliance problems, which occur when one knows what one’s moral obligations are, but experiences difficulty in fulfilling them due to pressures of self-interest or loyalty to group or organization.” Buchanan argues that most business ethicists believe that this simple dichotomy is exhaustive. He claims it is not and argues that there is a third area of concern that involves perfecting imperfect duties, or coming to “have definite ethical duties, where before there were at best vague ethical goals.” However, I wish to argue that there is a further area of concern in business ethics and this area does not involve deciding between competing moral principles, values etc, attempting to comply with known principles, or imparting determinate content to vague, non-specific imperfect principles of obligation (the subject of Buchanan’s recent paper). This sort of problem occurs frequently in the third world in circumstances in which the agent entirely fails to recognize the normative structure that underpins the considered options.

James Tully sees the emergence of modern constitutionalism as the intellectual legacy of writers such as Hobbes, Bodin and Locke. For Tully, modern constitutionalism not only centralizes authority, it also excludes diversity. Tully’s work represents a significant part of the growing antipathy towards uniformity and the universalising tendencies of the modern organization, which, he believes, underwrite a loss of local empowerment. In this respect his thinking and that of the communitarians is consistent with contemporary disenchantment with, not to mention resistance to globalization. Globalization, or the tendency to inter‐national uniformity in culture and increasing integration into a global system of economics and power, appears to promote an analogous universalising conformity across borders, while centralizing economic if not political power and control in certain trans‐national corporations. Hernando de Soto, the Peruvian economist, gives us a very different perspective on the motley of overlapping jurisdictions and argues that diversity of systems, customs and rules with respect to property has conspired to maintain the entrenched poverty of the developing world. He argues that it is the unified, codified and integrated systems of the West that have allowed these societies to mobilize capital to escape the endemic widespread poverty of the pre‐capitalist age. In the course of this paper I seek to compare and evaluate the competing claims of Tully and de Soto.