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Ethics and Development INTER-AMERICAN DEVELOPMENT BANK Inter-American Initiative on Social Capital, Ethics and Development |
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May 24, 2006 |
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Plato Comments?
Suggestions?
Bernardo Kliksberg
Deputy General Coodinators Liliana
Translation Eloisa
1300 New York Ave, N.W. Washington, DC 20577 |
NEWS New
Section in our Newsletter: The Pending Ethics Agenda IDB
launches scholarship program for government officials in Latin America
and the Caribbean IDB Fund
approves grant for program to support civil society organizations that
promote transparency and accountability OF INTEREST "Diálogo
Social en América Latina: un camino hacia la democracia ciudadana"
editors Ada Piazze and Nicolás Flano, IDB 2006 "The
End of Child Labour: Within Reach" by the ILO Spanish
Organization Remesas.org measures for the first time the cost of
remittances "Inequality
in Latin America: a synthesis of recent research on the levels, trends,
effects and determinants of inequality in its different dimensions"
by Patricia Medrano, Claudia Sanhueza, and Dante Contreras for the
Inter-Regional Inequality Facility OPPORTUNITIES Online
Course "Top Management in Rural Tourism", Faculty of
Agronomics, Buenos Aires University, Argentina Ethics,
Human Capital, and Development Diploma, Altiplano National University,
Puno, Peru Diploma on
Decentralization and Modernization for the Strategic Administration of
the State, University of Chile, Chile CALENDAR "Finding
Best Practices for More Professional and Sustainable NGOs: an event for
the exchange of creative and inspiring examples", June 9th, Buenos
Aires, Argentina THE PENDING ETHICS AGENDA FREEDOM
AND INEQUALITY* Let me briefly outline an approach that I have found useful in thinking about development, and which I believe in a broad way relates to the basic insights that Adam Smith tried to pursue and develop. It is argued in this approach that a good starting point for the analysis of development can be the basic recognition that freedom is both (1) the primary objective, and (2) the principal means of development. The former is an evaluative claim and includes appreciation of the principle that the assessment of development cannot be divorced from the lives that people can lead and the real freedoms that they enjoy. Development can scarcely be seen merely in terms of enhancement of inanimate objects of convenience, such as a rise in the GNP (or in personal incomes), or industrialization, or technological advance, or social modernization. These are, of course, valuable - often crucially important - accomplishments, but their value must depend on what they do to the lives and freedoms of the people involved¹. The linkage between freedom and development goes, however, well beyond the constitutive connections. Freedom, it is argued, is not only the ultimate end of development, it is also a crucially effective means. This acknowledgment can be based on empirical analysis of the consequences of - and interconnections between - freedoms of distinct kinds, and on extensive empirical evidence that indicates that freedoms of different types typically help to sustain each other². What a person has the actual capability to achieve is influenced by economic opportunities, political liberties, social facilities, and the enabling conditions of good health, basic education, and the encouragement and cultivation of initiatives. These opportunities are, to a great extent, mutually complementary, and tend to reinforce the reach and use of one another. It is because of these interconnections that free and sustainable agency emerges as a generally effectual engine of development. Equity and the Perspective of Freedom The rhetoric of freedom has been widely used by many thinkers who have had relatively little interest in equity and sometimes some antipathy as well. Indeed, the alleged conflict between liberty and equality has been much discussed by champions of liberty, particularly in the context of seeing it as an argument against giving too much priority to equality³. It is, however, hard to see how equity can fail to be central to the perspective of freedom. If freedom is really important, it could hardly be right to reserve it only for a chosen few. It is important in this context to recognise that denials and violations of freedom come typically in the form of refusing the benefits of freedom to some even when others have the opportunity of plentifully enjoying those very freedoms. Inequality is a central concern in the perspective of freedom. As it happens, freedom is not only among the most valued ideas in the world, it is also among the most feared of human conditions. Why is this so? Even though psychologists have often discussed the fact that freedom in one's own life can be seen as a cause for anxiety and concern (particularly since responsibility comes with freedom), I would nevertheless venture to suggest that it is not typically the case that people fear freedom in their own lives. Those who are afraid of freedom tend mostly to be afraid of the freedom of others. Depending on the political inclinations of the particular critics of freedom, their fear of other people's freedom may concentrate on particular fields in which they think freedom would be especially bad for all to have. The fear of freedom comes, thus, in many shapes and form: fearing, respectively, the freedom of the discontented lower classes, of the aggrieved rural masses, of the disgruntled women grumbling about their assigned "place," of the rebellious youth refusing to be compliant and obedient, and of the determined dissidents protesting about the existing order. For example, those who are opposed to seeing political freedoms as political rights of people to which they are all entitled typically do not deny themselves any such right: the right to speak, to express freely, to participate in decision taking, and so on. What they argue against is political freedom of others, not against political freedom for themselves. Similar contrasts apply in other domains of freedom: economic, social and cultural. It is other people's freedom that have tended to worry many commentators writing against freedom, who have not, however, offered to give up their own freedom. Thus, the need for equity is central to the reach of the perspective of freedom in general, and of the idea of "development as freedom" in particular. 1. See also
Martha Nussbaum and Amartya Sen, eds., The Quality of Life (Oxford:
Clarendon Press, 1993), and David Crocker and Toby Linden, eds., Ethics
of Consumption (New York: Rowman and Littlefield, 1998). *extracts
from "What impact may ethics have?" prepared for the Ethics
Day organized by the Inter-American Initiative on Social Capital,
Ethics, and Development of the IDB. The whole document may be accessed
through the following link:
http://www.iadb.org/etica/Boletines/Boletines.cfm?language=Sp&parid=3&item1id=7&item2id=4 PARTNERS Alianzas- Universidad de San Andrés * Alta Gerencia * AUSJAL * BID Juventud * CEMEFI * CLAD * El Colegio de México * CPII * Fundación Getulio Vargas * Government of France * Gestión Social * Government of Norway * Institut Internacional de Governabilitat de Catalunya * IntraMed * La Sociedad Digital * Ministerio de Educación de la Argentina-EDUSOL *OEA- IACD * OEI * PAHO * PRIGEPP * Sur Norte Inversión y Desarrollo * Televisión América Latina (TAL)* UNDP * UNESCO * UN Volunteers * U. of Maryland * U. de Oslo
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