Steven Gold

Facing a near-death experience naturally pushes people to re-examine their basic moral values. During the recent global economic melt-down, calls to solve the concomitant ‘moral’ crisis come in from all fronts. The presumption is that we need business ethics courses to teach our business students to learn to take the moral high-road; we need ethics pledges and codes of ethics to teach business students to do the right thing. But in reality, what impact can a business ethics class have on business people in the real world of tough choices and intense competition? It is my contention that if we look at the teaching of business ethics from the traditional Foundational Platonic perspective, we over-promise and under-deliver. By contrast, a Post- Foundational perspective gives us a pragmatic and viable picture of business ethics pedagogy that can make a real difference.

Though Karl Marx never developed a systematic theory of the state, he did have much to say about state action. In recent times philosophers have made attempts to capture essential elements of Marx’s political theory in order to reconstruct a general understanding of his ideas about state action that is consistent with his theory of history. It has been my purpose in this paper to layout and synthesize recent developments in this area with ideas developed in the late 1960’s and early 1970’s in order to obtain a comprehensive understanding of what Marx meant. The debate of nearly two decades past, between instrumentalists and structuralists, is developed here in the context of more recent theories of “abdication” and “class balance” to generate four basic principles of state action consistent with Marx’s statements about the state.

It is often assumed that one cannot be forced to accept an offer as one can always reject it and be no worse off than one would have been had the offer not been made; offers involve benefits rather than the pains associated with threats. The confusion arises from the fact that we often also assume that in all cases where Q is forced to choose to do what P wants him to do, P coerces Q. I have argued that coercion is only one “mode of non-voluntary compliance”. By distinguishing the different ways one can be forced to comply with another’s wishes, I have attempted to sketch out the various ways that non-voluntary compliance can operate with offers as well as threats.

As one of the most influential commentators on the role of modern philosophy, Richard Rorty's work impacted all areas of philosophical inquiry, including business ethics. Rorty's post-foundational approach to "moral imagination" can inform how we teach business ethics in a diverse and philosophically eclectic manner. A summary of Rorty's critique of philosophy, ethics, and applied ethics will be followed by a discussion of the implications for a critical pedagogy and the pragmatic use of an expansive philosophical lexicon in a business ethics course

Radical Philosophy of Law represents a cross section of contemporary critiques of the legal establishment—its theoretical foundations and its institutions and processes. Recognizing that proposals for alternatives to mainstream legal theory and practice do not belong to any single discipline, Caudill and Gold select essays by scholars in philosophy, sociology, criminology, and political theory, in addition to law professors and practitioners. Recognizing, as well, that no single perspective dominates radical legal theory, the essays exemplify the approaches associated with Marxian and neo-Marxian analyses, American Critical Legal Studies and Critical Race Theory, radical feminism, semiotics, liberal theology, and psychoanalytic theory and criticism.

Though Karl Marx never developed a systematic theory of the state, he did have much to say about state action. In recent times philosophers have made attempts to capture essential elements of Marx’s political theory in order to reconstruct a general understanding of his ideas about state action that is consistent with his theory of history. It has been my purpose in this paper to layout and synthesize recent developments in this area with ideas developed in the late 1960’s and early 1970’s in order to obtain a comprehensive understanding of what Marx meant. The debate of nearly two decades past, between instrumentalists and structuralists, is developed here in the context of more recent theories of “abdication” and “class balance” to generate four basic principles of state action consistent with Marx’s statements about the state.

It is often assumed that one cannot be forced to accept an offer as one can always reject it and be no worse off than one would have been had the offer not been made; offers involve benefits rather than the pains associated with threats. The confusion arises from the fact that we often also assume that in all cases where Q is forced to choose to do what P wants him to do, P coerces Q. I have argued that coercion is only one “mode of non-voluntary compliance”. By distinguishing the different ways one can be forced to comply with another’s wishes, I have attempted to sketch out the various ways that non-voluntary compliance can operate with offers as well as threats.

This illuminating book examines today's most controversial and philosophically interesting issues in the major schools of contemporary political theory. In the past two decades, the study of political theory has undergone an unexpected renaissance and has once again taken center stage in philosophical debates in the West. Paradigms in Political Theory sets out some of the major controversies circulating in four schools of contemporary political theory: liberalism, Marxism, feminism, and postmodernism. Rather than attempting to cover the major elements of each school of thought in a comprehensive manner, this volume reveals some of the more contentious issues facing each brand of political theory so that its cutting edge can be exposed. Chapters on liberalism criticize the foundations of the school from its assumptions and analytical methods to the problems of legitimacy and paternalism. Other chapters provide a basis for political obligation, analyze collective action, or critique the main proponents of liberalism in our time. The works on Marxism range from traditional critical interpretation of the work of classical authors to contemporary applications of analytical Marxism or undertake a synthesis between Marx and Nietzsche. The feminist essays present vigorous analyses of the self, the self in political action, and the self seeking personal and social truth in new ways. The section on post-modernism addresses the major issues in the political theories of Foucault, Habermas, Derrida, Lyotard, and Baudrillard.

According to Marx's theory of Historical Materialism, history progresses through different stages or 'modes of production' characterized, in part, by the 'mode of exploitation', or way in which the dominant class compels their subordinates to create and alienate that surplus. In this dissertation I will attempt to make sense of Marx's claim that, in capitalism, the mode of exploitation entails that wage-laborers are forced to sell their labor power, that free labor is in fact forced labor. ;Part of the problem stems from a lack of philosophical analysis of what it is to be forced to do anything. I will argue that non-voluntary action occurs when the agent must choose an undesired alternative or suffer some unacceptable harm, for our purposes, death. We can individuate three basic ways in which one can be forced to comply with another's wishes based on the causal relationship of the agent to the unacceptable harm that his victim is compelled, via compliance, to avoid. In coercion the coercer creates the threat of some unacceptable harm; exploiting necessity occurs when an agent forces compliance by 'taking advantage' of an impending harm that is not of his own making; and last, in coercive exploitation, the agent helps to support and maintain a system or situation where his victim has no acceptable alternative other than compliance. ;Since Marx said that workers were forced to work for a wage out of the necessity produced by a distribution of property rights that left them with no acceptable alternative--a distribution enforced by an autonomous state with the aid of the bourgeoisie--I have argued that coercive exploitation best describes the capitalist mode of exploitation. I suggest, in the last chapter, that there are no moral ramifications of this description as capitalists, on Marx's view, are forced to hire wage-laborers