Project Management and How it Relates to Purchasing and Supply Research Paper - 2

Project Management and How it Relates to Purchasing and Supply Management - Research Paper Example In fact, project management is a profession that most businesses embrace and there is a high possibility that the field will develop over the years. Typically, the general idea behind project management is not different from that of purchasing and supply because the methods, processes and approach applied aim at minimizing the chances of failure or forfeiture. However, there is more to the relationship of the two aspects apart from the common similarities such i.e. they both need professional managers. In purchasing and supply management, the experts engage in the management of the procurement procedures, all those that involve the goods and services (Zigiaris 2000). Definitely, ample management skills apply but the most critical responsibility involves managing the supply chain. This requires negotiations involving the contracts required for the upkeep of an organization’s production sequence. Decisively, a great relationship exists between project management, and purchasing and supply management, not necessarily in terms of the results and goals, but in the essence of knowledge and skills required. Consequently, this research paper focuses on analyzing both factors as a way of establishing the core relationship between the two. Evaluation revolves around aspects such as the concepts of procurement and contract management, RFP selection tools, procurement planning and its legal characteristics. Generally, the discussion entails a comprehensive assessment of these foci as the basis for the argument on the relationship. Obviously, almost all companies use procurement professionals for the purchasing and supply management requiring them to have resources, tips and tools for all modules in the chosen strategies. The common expectations for the procurement professionals entail being able to produce savings, managing contracts effectively, maintaining productive supplier relationships, negotiating and

Cooper-Pearson case study Essay Example for Free

Cooper-Pearson case study Essay Healthcare benefits play a big part in employee satisfaction and retention, though many organizations do not see the importance, according to a recent survey conducted by insurance company MetLife. More than three-quarters of employees who say they have good healthcare benefits also report high job satisfaction, and 71 percent of those workers are loyal to their employers. Conversely, only about one-fourth of staff members who are dissatisfied with their benefits are happy and loyal to their organization. I have been given the task to research different medical insurance plans to assist Cooper-Pearson in selecting an insurance program for their marketing company. My aim is to provide them with enough details to make an informed decision on the different managed care plans. This information will allow them to provide their employees with a compensation package that is both affordable and desirable. Once an attractive compensation plan is in place; we expect the retention rate to improve and the recruitment of quality employees to increase. The primary differences between the HMO plan and the PPO plan is that you are required to have a primary care physician within the primary care network that you are assigned to. You dont have the option of visiting a physician outside of the network. You must have a referral from your physician to see a medical specialist and the specialist must be within the approved network. HMO plans normally cost less than a PPO but you may have a higher co-payment with a HMO plan. The PPO provides more information to the insured concerning cost sharing in or out of the network (Kongstvedt, 2007, p 25). According to (â€Å"benefithouse.com†, 2011), an indemnity plan allows you to use a medical provider of your choice to receive medical care. You must pay an annual deductible for the coverage before the insurance repayment takes effect. Once the deductible is paid then the plan will pay a percentage of your medical coverage and you pay the remaining balance. There is a cap on how much the insured has to pay towards his or her coverage with an indemnity plan. The company spends a lot of time recruiting young men and women directly out of college and are willing to provide them with a good salary to join the company. Most people who are directly out of college don’t have families and don’t focus on medical benefits. Their priorities are on making a good salary. However, over time as they begin to have families and or health issues, they come to the realization that the company doesn’t have an adequate health plan. This can lead to stress which can produce other health issues further complicating matters. It is important for this company to go with a managed care plan that has a customer focus approach. This will encourage current and future employees that the company believes in investing in quality medical care, as employees are there foremost priority. The goal is to have an understanding on what type of medical coverage is most important to the employee and use the information as a way to measure the quality provided in the managed care programs. It is common for the insured to play a key role in decisions concerning their healthcare. They are more apt to accept the cost sharing when they feel they are getting a choice on the type of care received. Once the managed care plan is made available to the employees, the desired result is to see an improvement in retention and recruitment. A possible negative impact could be an increase of cost for both the employer and the employee. However, creating an incentive plan such as a wellness program with an employee bonus could encourage a healthier lifestyle which could lead to fewer visits to a provider. Possibly cutting healthcare costs for the company and the employees. The managed care industry is increasingly using physician credentialing when seeking health care providers. The credentialing process must be conducted in a manner that meets the goals of the managed care program. When it comes to managed –care physician credentialing, it is primarily performed to protect patients. It is one of the most effective controls in medicine today and probably ranks right up there with residency training as a key to quality. Credentialing is also performed to protect the hospital and medical staff in case a patient is (or believes he/she has been) injured. Corporate negligence cases often allege that the hospital did not perform the credentialing function well. Good credentialing practices allow one’s hospital to easily demonstrate that you dotted all of the i’s and crossed all of the ts. Theres no question that if a hospital and its credentials committee do their jobs well, it becomes very difficult for a plaintiff attorney to demonstrate negligent credentialing. Employee benefit plans are dynamic. They need to be adapted to changing economic, business, demographic, and other forces that affect these plans and the business community. Otherwise, they can rapidly become outdated and unnecessarily expensive. The Prescription Drug component of the Employee Benefit program is a critical element of an employer-sponsored health and productivity benefit program. Understanding the organization’s position in relation to other employer-sponsored programs can help one measure the pharmacy benefit plan(s) relative to the employer marketplace. It also can help one compete effectively in attracting and retaining high-quality employees, managing prescription drug plan costs and developing appropriate strategies to respond to the challenges of the current economic environment. Finally, health insurance helps protect an individual or family from financial loss for costs incurred because of sickness or injury. According to the U.S. Census Bureau, an estimated 85 percent of all Americans have some form of health insurance. Roughly half of all Americans with coverage get it through their employer or their spouses employer. There are a number of reasons why it makes good business sense for employers to offer insurance benefits to their employees and their families. REFERENCES: 1. Kongstvedt, P. Essentials of Managed Health Care, 5th Edition. 2007. Jones and Bartlett: Sudbury, MA. 2. Benefit House, What is Indemnity Health Insurance, 2011. Retrieved 14 September, 2012 from 3. http://www.benefithouse.com/insurance/health/indemnity.html 4. https://www.bucksurveys.com/bucksurveys/Surveys/PrescriptionDrugBenefit/tabid/81/Default.aspx 5. http://smallbusiness.chron.com/importance-health-insurance-company-17225.html

Social Work Planning for Child Abandonement

Social Work Planning for Child Abandonement Since the earliest times of humanity, the social issue of childhood abandonment, and further the social planning for this problem, has been a reality. The issue, although a fairly common occurrence in society, is a rather understudied trend. Additionally, children are a particularly vulnerable population who are often thought to be the property of their parents. This fact alone makes children of less importance in research as they are thought to be under the care and guidance of their mother and/or father. On the contrary, however, most prevalently documented in existing reports on children is the variations of abuse and neglect, even though physical abandonment is just as relevant, if not more important. For example, Who speaks for Joshua? was a question raised by Supreme Court Justice Harry Blackmun in his discussion of the plight of three-year-old Joshua DeShaney who had been beaten by his parents until permanently disabled (Ashby, 1997). What people should be asking, but arent, i s who speaks for the millions of orphans? Adults can speak for them, of course, but with varying interests and agendas and usually not within the interest of the actual children (Ashby, 1997). There is a much stronger focus on the physical, sexual, and emotional abuse of children than on their complete desertion. This problem is of particular importance because the number of children looking for families in orphanages, foster care, and on the streets is astonishing. It is also concerning that the children who are orphans have no control over their current situation, destiny, or fate. Sociological research has shown family to be one of the most important foundations of life; it is the first social group an individual is a part of, and the impact of the family system on an individual is crucial and wide-ranging. Social workers should better acquaint themselves with the issue of social planning for abandoned children to improve the current and future practice and policy in this area. Introduction Currently there is no one central source which monitors the number of children abandoned across America (Edwards, 2000). While the parental reasons for abandonment are wide ranging, the act of desertion most often results in the child becoming a responsibility of the state, in a child welfare agency, or can at times end in death. Childhood abandonment does not have one clear all inclusive definition. The act of abandonment itself can be as harsh as leaving a child on a door step, in front of a hospital or church, or simply leaving them on the streets to fend for themselves. It could also be seen as parents neglect of a child over an extended period of time (Mason, 2009, p. 29). While the issue of childhood abandonment remains a vast problem in itself, the social planning for abandoned children is also of immense concern. Children can no longer fend for themselves on the streets; orphanages and foundling homes are not sufficient for the individuals attention and stimulation either (Bu rstein, 1981). Thus, the move from the streets to foster care, relative guardianships, or adoptive families is necessary, yet remains extremely difficult for a variety of reasons to this day. There are many problems and difficulties encountered within orphanages, foster care, and ultimately the adoption of a dependent child that need be addressed by current policy. History The social issue of childhood abandonment has been prevalent throughout history and is quite possibly the most extreme form of child neglect. There have been accounts in ancient Greece, from the Hebrews, from Europe and many other ancient civilizations (Burnstein, 1981). In the book History of Childhood (1974), author Lloyd Demause, concluded that love for children did not exist in ancient society; he stated child abandonment was common among the poor until the fourth-century B.C. Perhaps one of the earliest documentations of child physical abandonment is with Moses, who was left by his mother in a conscious effort to save his life (Burnstein, 1981, p. 214). Childhood abandonment can be seen in virtually every society. As early as the colonization of North America, homeless, orphaned children were already running rampant. As much of the literature illustrates, social planning for childhood abandonment was not considered a problem until the nineteenth-century. LeRoy Ashby notes in his book Endangered Children: Dependency Neglect and Abuse in American History (1997), concerns about endangered and needy children have been particularly evident during times of social stress (p. 2). He also notes that most often those who discovered childhood abandonment were only concerned of the disorder and squalor of the growing cities and not the children themselves (Ashby, 1997). This is because children were the hope-or threat-of the future and thus need to be protected (Trattner, 1998). The recognition of neglect like child abandonment was not seen in North America for some time, mostly due to the fact that children remained indentured servants and property of their parents; childhood was not considered a crucial development phase (Trattner, 1998). A transformative view of children came in the 1700s when society beg an to see children as innocents whoà ¢Ã¢â€š ¬Ã‚ ¦deserved special attention and protection (Ashby, 1997, p.16). Much of the initial response by the colonies in child welfare matters was the result of the 1601 Elizabethan Poor Law, which had significant implications for dependent children (Ashby, 1997). Similarly, the doctrine of parens patriae affirmed the state is the ultimate parent of every child (Ratliff, 2000). However, throughout the colonial and early national times, the extent of laws against child neglect crimes, and furthermore social planning for dependent children, remained rather unclear. Some literature suggests that abandoned children have always been a concern in this country, but this fact is not well documented. The social problem of planning for these neglected children is not well recorded or detailed by any particular person or group of individuals seeing as its existence dates as far back to the earliest man. From the time of mans arrival in the western world, indenture and outdoor relief dominated the seventeenth- and eighteenth-centuries policies regarding child dependency (Ashby, 1997, p. 14). However, for orphan and needy children in the 1700s, officials, fellow citizens, and familial networks responded with sympathy and concern; although their first interest remained with their own families and affairs (Ashby, 1997). Almshouses were established few and far between in the 1700s as small, emergency-only, traditional forms of child welfare (Ashby, 1997). The introduction of such almshouses and orphanages demonstrated that, by the nineteenth-century, new res ponses to child dependency were apparent. Many social work researchers would attribute the recognition of the social planning for dependent children to early-nineteenth century reformers who saw children as the possibility for constructive altruism (Trattner, 1998, p. 108). It was at this time that the child welfare movement swept into the beginning of the twentieth-century (Trattner, 1998). Although indenture systems were the way of early colonial times, they also contained suggestions of child welfare strategies which integrated a shift in values towards foster care and adoption (Ashby, 1997). Values Societal Institutional Arrangements Values played a large role in identifying both the problem and possible resolutions with the issue of social planning for abandoned children in early America. First, the sensitive realization of children as more than property has been essential to the steps toward planning for dependent, neglected children. A change in early America came when society began to recognize children as posing a sort of social problem [that can]à ¢Ã¢â€š ¬Ã‚ ¦produce legal responses (Dingwall, Eekelaar, Murray, 1984, p. 208). Charles Brace, the nineteenth-centurys most effective helper of children on the streets, was quoted in saying the child, most of all, needs individual care and sympathy (Olasky, 1994, p. 46). Although Brace is cited much more recently in the literature on dependent child, his thoughts and values are the same upon which the first institutions combating child dependency were founded. In addition, Fredrich Froebel posed that children needed to exercise their minds and bodies (Trattner, 1998, p. 111). Reformers began initiating institutions, such as the orphan asylum, as a solution for the mounting crisis of parentless children (Ashby, 1997). Society had finally begun to recognize the special needs of children and unearthed a new concern for the best interests of the child. The recognition of family values and the family as an elemental social institution also helped interventions, which came about on behalf of the welfare of the child. Charles Braces goal was to find adoptive homes for the orphans to get them under the combination of love and discipline that parents can provide (Olasky, 1994, p. 46). Childhood abandonment is actually first mentioned in the literature in relation to providing basic care for parentless children (Burnstein, 1981, p. 214). Herein lies the fact that social planning for abandoned children has been an issue for many years. In 1729 the first orphanages in the United States were founded by nuns to provide care for a group of children whose parents died in an Indian massacre (Lewis Solnit, 1975). This institution, as well as many others that have since developed, served as a somewhat replacement family for poor neglected children. In some instances, almshouses served to keep poverty stricken families together, allowing families , most often mothers and children, to sleep in the same ward (Ashby, 1997). Many more social agencies similar to these were formed all over North America throughout the 1800s. Another value set forth in this revolutionizing era was that of reforming poverty and unrest in society. Children sheltered in the orphanages were supposed to learn virtue and pietyà ¢Ã¢â€š ¬Ã‚ ¦industry and cleanliness, they were educated and taught the importance of hard work (Ashby, 1997, p. 17). Religious values were also on the rise at this time; evangelical religious beliefs and humanitarian attitudes began sweeping across America (Trattner, 1998). Of the 150 orphanages founded between 1820 and 1850, nearly all were tied to religious groups (Ashby, 1997). The combination of the familial, societal, and religious values assisted in the institutions established for the abandoned children in society. Both the values and social institutional arrangements have influenced the understanding of this problem. Family, one of the most fundamental institutional arrangements for a young impressionable child, is nonexistent to an orphan. This has contributed to our understanding that each child is entitled to grow up within a family, they need a safe, nurturing environment with at least one adult figure (Rosenberg, 1992, p. 171). As a society that respects the welfare of children, it is thus the responsibility of individuals to set up well-running safe havens for these orphans. Furthermore, it is societys responsibility to provide the utmost care and protection for neglected, dependent children; whether this is in an orphanage, foster care, or with an adoptive family (Rosenberg, 1992). Due to the familial focus of the almshouses and orphanages, society further realizes that these small, drab institutions are no place for a dependent child to spend their entire young life. Institutions set f orth to house dependent children, as described previously, were intended to provide basic care for parentless children. Furthermore, it thus comes to ones attention that these institutions can quickly become overcrowded and fall short of a real family. Many almshouses, as described by historians and social work researchers, were vile catchalls for victims of every sort of misery [and] misfortuneà ¢Ã¢â€š ¬Ã‚ ¦herded together and badly mistreated (Trattner, 1998, p. 113). In fact, most orphanages began as temporary homes for children who had lost one or both parents (Ashby, 1997). This raises the question of what to do once institutions wont suffice as home to an orphaned child or is not a safe place for a youth to reside in; the issues with social planning for orphaned children are wide-ranging and never ceasing. Our understanding, therefore, is that the social planning for dependent children needs revamping. Further Descriptions of the Problem The problem of childhood abandonment affects over 400 million children who live on their own on the streets of hundreds of cities around the world (ISK). The Department of Social Welfare and Development documents over 100 abandoned children turned over to them every 2 months (100 kids abandoned every 2 months). It has also been recorded that a child becomes an orphan every 2 seconds, leaving the number of dependent children looking for families and homes at an alarming, increasing rate (ISK). The population most affected by the social planning for abandoned children is most directly the orphans themselves; however, the problem also affects society at large. With an ever increasing number of dependents, the state has an obligation to care for the growing number of parentless children. Organizations and institutions must sustain their moral values and keep up their work while at the same time receiving and/or raising adequate funds (Rosenberg, 1992). Agencies can often wither away from lack of finances and loss of morale; it is important to remember the welfare of the child and attempt to sustain almshouses, orphanages, and foster homes (Dingwall, Eekelaar, Murray, 1984). Mothers of abandoned children are also being affected, psychologically and emotionally, dealing with the loss of a child they could not afford, did not plan for, or simply could not keep. The future of society is also affected, many fear that if the practice and policy surrounding child welfare does not improve, it is feared that the destiny of America is a national catastrophe; after all, children, even dependent, neglected, and poor children, are todays future (Trattner, 1998). The problem of social planning for abandoned children is namely impacted socioeconomically, by societal values, and by power, or lack thereof. The problem of childhood abandonment tends to persist most often when mothers are frightened that they simply cannot provide for their offspring (Burnstein, 1981). In this case, they will desert the child due to a lack of resources to sustain the childs well-being. Similarly, the state struggles to afford the cost of the ever increasing number of orphans who are turned over to their care (Dingwall, Eekelaar, Murray, 1984). The issue is initially presented, however, because society values family and the protection of parentless children. Furthermore, lack of power in society, related with economic problems can create a less than desirable outcome for caring for these dependent children. Varying child welfare agencies including almshouses and orphanages have continually struggled for funds to support orphan children, and furthermore, foster hom es are few and far between for a variety of reasons. There is a serious lack of families willing and wanting to adopt, therefore leaving orphans to permanently reside in institutions that were meant to be only temporary. The problem of social planning for the abandoned child originated mainly because of the lack of sufficient funds and the power to raise these funds. It is difficult to make a difference, or even bring the problem to the attention of powerful individuals that could make a difference, thus perpetuating the issue. Societal values, as mentioned before, have contributed to the impact of childhood abandonment; family values and the welfare of society are both concerns that sparked the onset of social planning for dependent, neglected children (Ashby, 1997). Societys Response to the Problem In response to the problem of social planning for abandoned children society has long had a desire to help the immense number of boys and girls floating and drifting about our streets (Ashby, 1997, p. 39). In terms of governmental action, several policies have been designed to remedy the social problem. From the year 1641, legislation has continually been passed to protect the rights and lives of innocent dependent children (Ashby, 1997). In the 1700s dependent children and orphans were not cared for but, on the other hand, were considered indentured work for families (Ashby, 1997). The first establishment of orphanages, as stated previously, came about from religious institutions in the 1800s; half a century later, concern about growing up in orphanages, private agencies began placing orphans in foster families (Murray Gesiriech, 2004). Starting in the early 1900s, the first state laws preventing child abuse and neglect were passed and the first federal childrens bureau was establi shed (Murray Gesiriech, 2004). Mainly, the transformation of social services at the start of the early 1960s has affected the social planning for dependent children (Gilbert Terrell, 2010). Since the first gain of financial support in 1962, there have been changes concerning social allocations, both selective and universal, aid in functioning and economic independence in families, income maintenance, and financial grants for services (Gilbert Terrell, 2010). However, most of the continual of these policies focus has been on maintaining the family unit (Gilbert Terrell, 2010). The Social Security Act of 1935 authorized the first federal grants for child welfare services, under what later came to be known as Subpart 1 of Title IV-B of the Social Security Act (Murray Gesiriech, 2004). More recently, in 2008, the Fostering Connections to Success and Increasing Adoptions Act of 2008, P.L. 110-351 was enacted. The purpose of the Act is to amend certain aspects of Title IV-B (Aid to Families with Dependent Children) of the Social Security Act in order to connect and support relative caregivers, improve outcomes for children in foster care, provide for tribal foster care and adoption access, improve incentives for adoption, and for other purposes (Fostering Connections to Success and Increasing Adoptions Act of 2008). The major provisions of the Act are as follows: Allowed states to provide payments, and Medicaid, for kinship guardianship assistance under title IV-E for children whose relatives were taking legal guardianship and hence removing them from foster care Provided stricter criminal background checks, including child abuse and neglect registry checks of relative guardians, and adults living in the guardians home. Allowed services to continue for youth who left foster care, kinship guardianship, or adoption after age 16 by amending the Chafee Foster Care Independence Program Helped at-risk children in foster care reconnect with family members through a variety of programs authorized by grants to state, local, and tribal child welfare agencies and Doubled the incentive payment amounts for special needs adoptions to $4,000 and older child adoptions to $8,000 by extending the Adoption Incentive Program to the year 2013 Obliged child welfare agencies to notify all adult relatives of a child within 30 days of their removal and inform them of the options to become a placement resource for the child, and also required siblings to attempt to be put in the same placement Required that all children receiving foster care, adoption, or guardianship payment to be enlisted in school full-time unless they were otherwise incapable due to a documented medical condition Demanded the integration of healthcare services for children in foster care, including dental services and mental health Required that caseworkers develop a personalized transition plan as directed by the child, 90 days prior to the childs emancipation (Fostering Connections to Success and Increasing Adoptions Act of 2008) The coordination and focus of this policy, along with other statutes currently in place to combat the issue of social planning for abandoned children alleviates some of the adverse effects on the children. In conclusion, the problem of the increasing number of abandoned children is neither a new issue, nor is the concern of social planning for orphans something newly relevant to the times. The historical overview of the social problem, including who first identified the issue, can provide a context with which to understand and provide groundwork for new directions possible in practice and policy. By examining the role of values and societal institutional arrangements, the problem can be better understood and combatted.

Salvador Dali :: Biography

Salvador Dali precise and detailed painful reality and, placed them inside somber and depressing landscapes as in The persistence of Memory' in 1931 (Smith, 2002, 1/1). His paintings showed a surrealist maturity since he was twenty. From 1926 to 1929, Dali begun making objects loaded with modern sexual symbols. For example, showing a dirty figure filled with excrement as in 'The Lugubrious Game' done in 1929. At this period, surrealists were very attracted to Salvador Dali because of his strong personality and his violent works and paintings full of sexual and excrements allusions (Neret, 2000, p.21). The trompe-l'oeuil photographs, by Salvador Dali, took surrealist paintings to another level by using techniques never used before. These paintings are filled with unusual shapes, double-sided figures and, anamorphosis, that are distorted images that could be well understood only if seen from a certain angle. They made him "a quarter century in advance, the patron saint of American photo-realists" (NÃ ©ret, 2000, p.27). They were used to transcribe the image of Dali's dreams. This was a revelation in his surrealist paintings mainly caused by a very special person in Dali's life called Gala. As a person, Salvador Dali was very special and had a revelation in his life by meeting Helena Diakonoff or Gala. It all begun by a visit of Andre Breton, Louis Aragon and, Paul Eluard to Dali. They were three masterminds of the surrealism movement. At this time, Gala was Paul Eluard's wife and the minute she entered Salvador's home everything changed in his life. She was for Dali, "the woman of his childhood dream"

Mcdonald’s and Starbucks Compairson : Establishing Their Brands to Fit Local Markets

How do you think McDonalds and Starbucks are able to establish their brands to fit local markets through architectural design of the stores, their e–commerce strategies and service to accommodate the local markets and culture? Explain their approaches individually and see if there are any differences or similarities. Do you think Starbucks benefitted from the missteps by McDonalds that you will read about in your research? Both these companies follow the business dictum â€Å"think globally but act locally† (Montgomery Research, 2008). Both make effort to establish their brands by experience differentiation. Both corporations focus their local and global marketing on identification of the emotional experience as part of the consumer connection with their products. Both use various marketing strategies to become synonymous in the consumers mind with a product category. For example: if a consumer wants fast food they think of products like a Big Mac (hamburger), a McRib (pork) or some McNuggets (chicken) so they think McDonald's and if a consumer wants a quality cup of coffee they think Starbucks (Montgomery Research, 2008). It's a trade brand category identifier but one company has a wider range than the other. Both company’s use similar techniques of blending standardized corporate and unique local design structures together for their stores. They also make specific accommodations in service strategies to make their companies benefit. Both of these types of actions show respect for the local areas and their native cultures. Linking these customer environments with their brand offers a psychological identification for the consumer. McDonald's has added new local specialty food items to fit the local market environment (Mininni, 2009). For example in France most burgers contain the much loved additional bacon, facilities are air-conditioned, have free Wi-Fi, and are open late. And in India, McDonald's removed beef to accommodate Hindus and in Morocco on certain holidays the menu includes â€Å"dates, milk, and Moroccan cookies†. In Morocco McDonald's employs female receptionists to seat customers. And in Arabia they offer a sandwich named McArabia. McDonald's has also been credited by local newspapers with raising the standards of bathroom cleanliness in Hong Kong. And Starbucks also seeks to blend with their local environment in many ways. Starbucks has altered menus to accommodate local tastes and some menu offerings include meat buns in Asia and mince pie in Britain but coffee has always been the primary focus. Starbucks worldwide decor scheme includes using their standardized nautical theme blended with local icons. Included in the Starbucks overseas strategy, they purchased retailers that already had local followings, for example: in 1998 they purchase the chain Seattle Coffee Company in the United Kingdom with 38 existing retail facilities serving the public (Blanchard, 2008). With this kind of acquisition Starbucks capitalizes on acquiring pre-existing customers. Starbucks did not take full advantage of McDonald's â€Å"missteps† as much as McDonald's has taken advantage of some of the mistakes Starbucks has made. Because McDonald's has a wider product category under name brands that is broader in product repertoire than Starbucks and they can add additional items for test marketing and if successful add them in permanently (Martin, 2008). Recently McDonald's added a successful line of premium coffees to their full menu directly competing against Starbucks. The ongoing strategy of offering more diverse quality food items comprising a complete meal associated in the public consciousness consistently gives McDonald's a larger appeal than Starbucks focus on their premium coffee or tea (Blanchard, 2008). In an attempt to keep sales up over time, Starbucks has tried altering stores environment, changing background music, offering discounted Wi-Fi, promoting discount club cards, and making variations in their basic menu and they even experimented with one dollar coffee but generally these methods have not stopped the drop in their sales over time (Winslow, 2008). Current E-commerce strategies of these two corporations vary greatly. Differences are obvious between the design styles and offered number of actual customized foreign websites. There is customization showing real differentiation for each specific country (114 different worldwide) McDonald's websites than for the one primary Starbucks website with links to thirty countries worldwide. All the McDonald's websites are more colorful, hip and show big pictures of the newest food products, a toll-free consumer hotline, offer free Wi-Fi, links for food nutritional values, careers and having local fun (Startz, 2009). In France McDonald's downplays U. S. roots and uses France's Asterix (a local cartoon character) for marketing on their French website and on TV instead of the traditional Ronald McDonald (Mininni, 2009). Starbucks uses a simplistic low key corporate website that offers standardized links to their history, charities, local events, buying their coffee and tea, discounted Wi-Fi time and the Starbucks coffee card. Starbucks has not set up separate foreign websites for each country where they have locations. They use a main page link to show thirty foreign locations of their stores worldwide. Starbucks website makes corporate announcements and one of the quotes known for causing bad public reaction was when spokesman Howard D. Schultz announced details of a â€Å"corporate turnaround plan† that included â€Å"discontinuing warm breakfast sandwiches† at its stores because â€Å"the scent of the warm sandwiches interferes with the coffee aroma in our stores† (Martin, 2008). I have noticed that when these corporations post on their websites or talk to the news media there are differences in their demeanor. Starbucks talks about removing sandwiches or dollar coffee from their product line or in having to close underperforming locations and McDonald's always seems to puts a more positive wording and spin on their company and all released information. References Blanchard, C. (2008). Starbucks’ Price Positioning Misstep. WordPress. com. Retrieved from http://thetransfer. wordpress. com/2008/01/31/starbucks-price-positioning-misstep/ Martin, A. (2008). Starbucks to Close Stores and End Sandwich Sales. NYTimes. com. Retrieved from http://www. nytimes. com/2008/01/31/business/31sbux. html? _r=3=business=slogin=slogin Mininni, T. (2009). McDonald’s: Taking the Snobbery Out? MpDailyFix. com. Retrieved from http://www. mpdailyfix. com/McDonalds-taking-the-snobbery-out/ Montgomery Research. (2008). Visibility Into The Ultimate Consumer Is Key To Customer Growth – McDonalds. CRMProject. com. Retrieved from http://www. crmproject. com/documents. asp? d_ID=2912 Startz, S. (209). McDonald's Free Wi-Fi Should Worry Starbucks. BrandCannel. com. Retrieved from http://www. brandchannel. com/home/post/2009/12/16/McDonalds-Free-Wi-Fi-Should-Worry-Starbucks. aspx Winslow, L. (2008). New Customer Loyalty Programs and Missteps – Starbucks Case Study. Ezinearticles. com. Retrieved from http://ezinearticles. com/? New-Customer-Loyalty-Programs-and-Missteps-Starbucks-Case-Study=3218771

Criticisms Against Ethical Theories

Criticisms leveled against Ethical Theories 1. Criticisms leveled against Consequentialism. Consequentialism is based on the consequences of actions. It is sometimes called a teleological theory, from the Greek word telos, meaning goal. According to consequentialism, actions are right or wrong depending on whether their consequences further the goal. The goal (or, â€Å"the good†) can be something like the happiness of all people or the spreading of peace and safety. Anything which contributes to that goal is right and anything which does not is wrong. Actions are thought to have no moral value in themselves (no rightness or wrongness), but only get moral value from whether or not they lead to the goal. John Stuart Mill was a famous consequentialist. Consequentialists would say that killing people is not right or wrong in itself, it depends on the outcome. Killing an innocent child would be a bad thing because it would decrease the happiness of its family and have no good results. Killing a terrorist would be a good thing because, although it would upset his family, it would make people safer. The main criticism of consequentialism is that it would allow any action in pursuit of a good cause, even actions that most people would say were clearly morally wrong, such as torture, killing children, genocide, etc. 2. Criticisms leveled against Deontology The word deontology comes from the Greek word deon, meaning duty. According to this theory, it is your duty to do actions which are right and not do those which are wrong. Actions are thought to be right or wrong in themselves. For example, killing people and lying are wrong, sharing with others who are in need is right. Immanuel Kant was a famous deontologist. E. g. While trekking in the Andes you come across a guerilla leader who has captured 20 local villagers. The guerilla says if you will shoot one hostage he will let the other 19 go free. If you refuse to shoot, he will kill all 20. In the thought experiment the guerilla leader is telling the truth and you have only two choices: to shoot, or to refuse. Choose to shoot, and you are a consequentialist, motivated by saving the 19 innocent people. Choose to refuse, and you are a deontologist, motivated by the fact that it is always wrong to kill an innocent person. The main criticism of deontology is that it is selfish, a way of avoiding getting your hands dirty (in a moral sense) while still allowing terrible things to happen. For instance, in the thought experiment you would not have shot anybody but 20 innocent people would still die. You could have prevented this outcome if you weren't afraid to take any guilt on yourself. 3. Criticisms of Utilitarianism †¢ Distastefulness By far and and away the most common criticism of utilitarianism can be reduced simply to: â€Å"I don't like it† or â€Å"It doesn't suit my way of thinking†. For an example of this, here's something from someone who might prefer to remain nameless. â€Å"Producing the greatest good for the greatest number is fine as long as you are not hurting someone you really love in the process. For instance, with the trolley situation, I would rather kill 5 people on the main track than my mother on the spur track. Utilitarianism runs into problems when sentiment is involved!! â€Å" Utilitarianism is alleged to be faulty in the way it requires us to think about all kinds of actions – to apply the felicific calculus in disregard to any feared distaste of the result. For example, some issues or potential actions are (to a non-utilitarian) â€Å"morally unthinkable†: Utilitarianism does indeed have something to say on this issue – otherwise it would suggest that the life of this extra individual was of no importance. I suggest it as a virtue of utility, that it does not arbitrarily discount value depending on some detail of the situation: all interests count – imply and fairly. The fact that opponents of utilitarianism admit that they won't even consider some situations seems to me to be most damning to their credibility, and indicative of their general irrationality on matters ethical. The argument from distaste is often expressed as a suggestion that utilitarianism doesn't provide enough support for individuals' rights. But what is a r ight, and what is its justification? If the justification of a right depends on its tendency to promote happiness and prevent suffering, then it is entirely redundant since this is the sole purpose of utility. And if rights aren't justified in these terms, how are they justified – what on earth are they actually good for? Of what use are they? It is generally found that the proponent of ethical rights has very unclear thinking as to what rights are and why they (should) exist – and it is therefore of unclear importance that utilitarianism does not support them. Doesn't utilitarianism imply that, if we found a drug which had the sole effect of producing happiness, we ought to mass produce and consume it? And, since happiness is just an emotion which can be chemically induced, isn't it a bit silly to make it the highest order objective? It is quite strange that many people will accept â€Å"the pursuit of happiness† as one of life's fundamental entitlements, yet should suddenly develop ascetic inclinations as soon as the quarry appears obtainable. It seems they don't have a problem with someone trying to achieve happiness, rather they are only concerned when that someone has a reasonable prospect of success in their attempts. Perhaps their fixation with unhappiness would be satisfied by personally abstaining from joy – but, if it goes further such that they would attempt to prevent individuals from attaining happiness even at no cost to others, then (from a utilitarian point of view) such people are despotical and a menace to society. It is possible that many people's aversion to the idea of everlasting happiness is caused by incomplete consideration of the issue. It could be that people have become so jaded by mistaken claims for the desirability of various intentional objects that they believe that drug-induced happiness simply would not be durably satisfying. Since any notion of happiness worthy of the name includes that of satisfaction, it follows that a truly happy person cannot be dissatisfied, so this problem can never arise. Happiness, in the utilitarian sense, includes the exemption from suffering. A charge of triviality for pleasure can perhaps be made, if our only frame of reference is the knowledge of felicific states currently achievable, but it is altogether less plausible against the depths of suffering currently experienced by the world's less fortunate beings. †¢ Impossibility The second most common criticism of utilitarianism is that it is impossible to apply – that happiness (etc) cannot be quantified or measured, that there is no way of calculating a trade-off between intensity and extent, or intensity and probability (etc), or comparing happiness to suffering. If happiness was not measurable, words like â€Å"happier† or â€Å"happiest† could have no meaning: â€Å"I was happier yesterday than I am today† would make no sense at all – it can only have the meaning which we (or most of us, at any rate) know that it has if we assume that happiness can be measured and compared. one should face the fact that goods are not necessarily intersubstitutable and consider the case, for instance, of an intransigent landowner who, when his avenue of limes is to be destroyed for the motorway, asks for 1p compensation, since nothing can be compensation. † [2] (One is reminded of the story of the mother handing out home-baked coo kies as a special treat to her family. The youngest child, on finding his cookie to be slightly smaller than the others, smashes it up and storms out in tears. In his disappointment, he interprets a fine gift as an affront, and he would rather make things worse than better – but then he's only a child. Adults, of course, have much less obvious and more subtle means of smashing their cookies. ) Initially, it seems very odd that the landowner should ask for a penny. If nothing can be compensation, why does he not ask for nothing? What use is this tiny amount of money? Far from suggesting that the trees are invaluable, it suggests that any money he could get for them is worthless to him! But, we may still ask, why the penny? And then we realize: it's a token; a chip in a psychological game (often called â€Å"Poor me! â€Å"). One can imagine the penny being carried about by the ex-landowner, and produced to evict pity from those unfortunates he manages to convince to listen to his story. That will be his best effort at compensating himself. Now suppose the scenario is amended slightly: imagine the landowner's daughter is dying from a terminal disease; that the motorway's supporters offer to pay for the new and expensive cure (which the landowner could not otherwise afford) in exchange for the land; and that they will not proceed without his permission. Are we still to presume that â€Å"nothing can be compensation† for his trees, not even the life of his daughter? Or will the landowner decide that his daughter's life is more important than his pretty view? It seems likely. But suppose not – suppose he chooses to keep the trees and lose his daughter. Does this show that the value of the lime avenue isn't convertible? Of course not, just that he values the trees more than his offspring. If the two different values were inconvertible, he would have no way to decide one way or the other – no way to choose between them. The fact that people can and do weigh-up and trade-off values, for all types of things, shows that it is both possible and practical to do so. In the original scenario, the sensible thing to do would be to ask for enough money to buy a new bit of land, and to plant a new avenue of limes on it; but, since the principle of utility does not imply the absence of fools, this criticism has no effect, and we needn't consider this matter further. †¢ Impracticality The third most common criticism is that it is too difficult to apply – that we cannot calculate all the effects for all the individuals (either because of the large number of individuals involved, and/or because of the uncertainty). The principle of utility is, essentially, a description of what makes something right or wrong – so in order for it to fail, someone must give an example of something which is useful but obviously wrong. The principle does not imply that we can calculate what is right or wrong – completely accurately, in advance, or at all! It does not harm the principle of utility at all merely to comment that it is difficult for us to work out what is right – it is merely a lament against the human condition. The idea of practicality is often used to suggest a problem exists in the theory, when it fact it does not. For example: â€Å"how far does one, under utilitarianism, have to research into the possibilities of maximally beneficent action, including prevention? † [3] The answer is simple, and entirely obvious: as far as it is useful to do so! That is, far enough so that we get the optimal trade-off between planning and implementing, so that we maximize our effectiveness as agents. The does imply that, in some cases, it may not be best to apply the felicific calculus at all: if the problem is one that we have faced many times before, and always reached the same conclusion; or if the case presents itself as an emergency, and isn't open to extended consideration; we can forego the calculus and act immediately. †¢ Insufficiency (of scope) One argument which some people propose as being more sensible than other criticisms, is that utilitarianism is â€Å"fine, so far as it goes†, but that it fails to consider some sources of value, and that it will therefore produce the wrong results when these different sources conflict. There is potential for confusion here – sometimes â€Å"utilitarianism† is used to specifically for â€Å"hedonistic utilitarianism†; and, sometimes, it means a particular class of ethical theory (something like â€Å"value-maximizing consequentialism†) †¦ under this meaning, an ethical theory which held the existence of plastic forks as supremely valuable, and therefore tried to maximize their number, would be â€Å"plastic fork utilitarianism†. [5] So, theories which have other intrinsic values than happiness and exemption from suffering can be accommodated within a utilitarian scheme. As for those other things that are suggested as having value, there are a few worth mentioning: â€Å"life†, â€Å"friendship†, and â€Å"knowledge† among them. I think it is notable that these things are valued, but that they also generally create happiness†¦ I suggest the reason that they are valued is precisely because they promote happiness. But, if they didn't, would we still value them? Does someone who suffers too much still value their life? Surely not, or else there would be no suicides. Do we value a friendship if we get no pleasure from it? On the contrary, it is more likely that we would define our friends as those people about whom we enjoyed being. And is it worthwhile learning and philosophising, if our knowledge is never of any use at all? Or, rather, is it just so much meta-physical stamp collecting? The case against these â€Å"other† goals is quite clear. 4. A Critique of Ethical Egoism Ethical egoism, like all exclusively subjective philosophies, is prone to constant self-contradiction because it supports all individuals' self interests. It also can lead to very unpleasant conclusions, such as choosing not to intervene in a crime against another. Egoists have difficulty judging anything that does not deal with them, which is one reason why ethical egoism is so impractical for people who are very aware of the world. The very legitimacy of the theory is often called into question because it prevents its own adherents from taking reasonable stances on major political and social issues and cannot in itself solve these issues. 5. Criticisms against Ethical Relativism A common argument against relativism suggests that it inherently contradicts, refutes, or stultifies itself: the statement â€Å"all is relative† classes either as a relative statement or as an absolute one. If it is relative, then this statement does not rule out absolutes. If the statement is absolute, on the other hand, then it provides an example of an absolute statement, proving that not all truths are relative. However, this argument against relativism only applies to relativism that positions truth as relative–i. e. pistemological/truth-value relativism. More specifically, it is only strong forms of epistemological relativism that can come in for this criticism as there are many epistemological relativists who posit that some aspects of what is regarded as â€Å"true† are not universal, yet still accept that other universal truths exist (e. g. gas laws). However, such exceptions need to be carefully justified, or â€Å"anything goes†. Another argume nt against relativism posits a Natural Law. Simply put, the physical universe works under basic principles: the â€Å"Laws of Nature†. Some contend that a natural Moral Law may also exist, for example as argued by Richard Dawkins in The God Delusion (2006)[35] and addressed by C. S. Lewis in â€Å"Mere Christianity† (1952). [36] Dawkins said â€Å"I think we face an equal but much more sinister challenge from the left, in the shape of cultural relativism – the view that scientific truth is only one kind of truth and it is not to be especially privileged. â€Å"[37] Aside from the general legitimacy of relativism, critics say it undermines morality, possibly resulting in anomie and complete Social Darwinism. Relativism denies that harming others is wrong in any absolute sense. The majority of relativists, of course, consider it immoral to harm others, but relativist theory allows for the opposite belief. In short, if an individual can believe it wrong to harm others, he can also believe it right–no matter what the circumstances. The problem of negation also arises. If everyone with differing opinions is right, then no one is. Thus instead of saying â€Å"all beliefs (ideas, truths, etc. ) are equally valid,† one might just as well say â€Å"all beliefs are equally worthless†. (see article on Doublethink). Another argument is that if relativism presupposes that â€Å"all beliefs are equally valid,† it then implies that any belief system holding itself to be the only valid one is untrue, which is a contradiction. An argument made by Hilary Putnam,[38] among others, states that some forms of relativism make it impossible to believe one is in error. If there is no truth beyond an individual's belief that something is true, then an individual cannot hold their own beliefs to be false or mistaken. A related criticism is that relativizing truth to individuals destroys the distinction between truth 6. Criticism of Virtue Ethics: According to critics, a major problem with the theory is the difficulty of establishing the nature of the virtues, especially as different people, cultures and societies often have vastly different opinions on what constitutes a virtue. Some proponents counter-argue that any character trait defined as a virtue must be universally regarded as a virtue for all people in all times, so that such cultural relativism is not relevant. Others, however, argue that the concept of virtue must indeed be relative and grounded in a particular time and place, but this in no way negates the value of the theory, merely keeps it current. Another objection is that the theory is not â€Å"action-guiding†, and does not focus on what sorts of actions are morally permitted and which ones are not, but rather on what sort of qualities someone ought to foster in order to become a good person. Thus, a virtue theorist may argue that someone who commits a murder is severely lacking in several important virtues (e. g. compassion and fairness, among others), but does proscribe murder as an inherently immoral or impermissible sort of action, and the theory is therefore useless as a universal norm of acceptable conduct uitable as a base for legislation. Virtue theorists may retort that it is in fact possible to base a judicial system on the moral notion of virtues rather than rules (modern theories of law related to Virtue Ethics are known as virtue jurisprudence, and focus on the importance of character and human excellence as opposed to moral rules or consequences). They argue that Virtue Ethics can also be action-guiding through observance of virtuous agents as examplars, and through the life-long process of moral learning, for which quick-fix rules are no substitute. Some have argued that Virtue Ethics is self-centred because its primary concern is with the agent's own character, whereas morality is supposed to be about other people, and how our actions affect other people. Thus, any theory of ethics should require us to consider others for their own sake, and not because particular actions may benefit us. Some argue that the whole concept of personal well-being (which is essentially just self-interest) as an ethical master value is mistaken, especially as its very personal nature does not admit to comparisons between individuals. Proponents counter that virtues in themselves are concerned with how we respond to the needs of others, and that the good of the agent and the good of others are not two separate aims, but both result from the exercise of virtue. Other critics are concerned that Virtue Ethics leaves us hostage to luck, and that it is unfair that some people will be lucky and receive the help and encouragement they need to attain moral maturity, while others will not, through no fault of their own. Virtue Ethics, however, embraces moral luck, arguing that the vulnerability of virtues is an essential feature of the human condition, which makes the attainment of the good life all the more valuable. †¢ Cultural diversity Some criticize virtue ethics in relation to the difficulty involved with establishing the nature of the virtues. They argue that different people, cultures, and societies often have vastly different perspectives on what constitutes a virtue. For example, many would have once considered a virtuous woman to be quiet, servile, and industrious. This conception of female virtue no longer holds true in many modern societies. Alasdair MacIntyre responds to this criticism, by arguing that any account of the virtues must indeed be generated out of the community in which those virtues are to be practiced: The very word â€Å"ethics† implies â€Å"ethos. † That is to say that the virtues are, and necessarily must be, grounded in a particular time and place. What counts as virtue in fourth century Athens would be a ludicrous guide to proper behavior in twenty-first century Toronto, and vice versa. But, the important question in virtue ethics as to what kind of person one ought to be, which may be answered differently depending on the ethos, can still give real direction and purpose to people. †¢ Lack of moral rules Another criticism of virtue ethics is that it lacks absolute moral rules which can give clear guidance on how to act in specific circumstances such as abortion, embryo research, and euthanasia. Martha Nussbaum responds to this criticism, by saying that there are no absolute rules. In a war situation, for example, the rule that you must not kill an innocent person is impractical. According to Nussbaum, it is the virtues that are absolutes, and we should strive for them. If elected leaders strive for them, things will go well. On the issue of embryo research, Alasdair MacIntyre suggests that people first need to understand the social situation in which although many people are negative about embryonic stem-cell research, they are not upset with the fact that thousands of embryos actually die at various stages in the IVF (in vitro fertilization) process. Then, says MacIntyre, people need to approach the issue with virtues such as wisdom, right ambition, and temperance. Thus, some virtue ethicists argue that it is possible to base a judicial system on the moral notion of virtues rather than on rules. 7. Critiques of Normative Contractarianism Many critiques have been leveled against particular contractarian theories and against contractarianism as a framework for normative thought about justice or morality. (See the entry on contemporary approaches to the social contract. ) Jean Hampton criticized Hobbes in her book Hobbes and the Social Contract Tradition, in a way that has direct relevance to contemporary contractarianism. Hampton argues that the characterization of individuals in the state of nature leads to a dilemma. Hobbes' state of nature as a potential war of all against all can be generated either as a result of passions (greed and fear, in particular) or rationality (prisoner's dilemma reasoning, in which the rational players each choose to renege on agreements made with each other). But if the passions account is correct, then Hampton argues, the contractors will still be motivated by these passions after the social contract is drawn up, and so will fail to comply with it. And if the rationality account is correct, then rational actors will not comply with the social contract any more than they will cooperate with each other before it is made. This critique has an analog for Gauthier's theory, in that Gauthier must also claim that without the contract individuals will be stuck in some socially sub-optimal situation that is bad enough to motivate them to make concessions to each other for some agreement, yet the reason for their inability to cooperate without the contract cannot continue to operate after the contract is made. Gauthier's proposed solution to this problem is to argue that individuals will choose to dispose themselves to be constrained (self-interest) maximizers rather than straightforward (self-interest) maximizers, that is, to retrain themselves not to think first of their self-interest, but rather to dispose themselves to keep their agreements, provided that they find themselves in an environment of like-minded individuals. But this solution has been found dubitable by many commentators. (See Vallentyne, 1991) Hampton also objects to the contemporary contractarian assumption that interaction is merely instrumentally valuable. She argues that if interaction were only valuable for the fruits of cooperation that it bears for self-interested cooperators, then it would be unlikely that those cooperators could successfully solve the compliance problem. In short, they are likely not to be able to motivate morality in themselves without some natural inclination to morality. Interestingly, Hampton agrees with Gauthier that contractarianism is right to require any moral or political norms to appeal to individuals self-interest as a limitation on self-sacrifice or exploitation of any individual. In an important article, â€Å"On Being the Object of Property,† African-American law professor Patricia Williams offers a critique of the contract metaphor itself. Contracts require independent agents who are able to make and carry out promises without the aid of others. Historically, while white men have been treated as these pure wills of contract theory, Blacks and women have been treated as anti-will: dependent and irrational. Both ideals are false; whole people, she says, are dependent on other whole people. But by defining some as contractors and others as incapable of contract, whole classes of people can be excluded from the realm of justice. This point has been taken up by other critics of contractarianism, such as Eva Kittay (1999) who points out that not only are dependents such as children and disabled people left out of consideration by contractarian theories, but their caretakers' needs and interests will tend to be underestimated in the contract, as well. David Hume was an early critic of the validity of social contract theory, arguing against any theory based on a historical contract, on the grounds that one should not be bound by the consent of one's ancestors. He also questioned to what extent the fall-back â€Å"state of nature† which underlies most social contract theory is actually historically accurate, or whether it is just a hypothetical or possible situation. Others have pointed out that, with an assumed initial position which is sufficiently dire (such as that posited by Hobbes), Contractarianism may lead to the legitimization of Totalitarianism (as Hobbes himself foresaw). Some commentators have argued that a social contract of the type described cannot be considered a legitimate contract at all, on the grounds that the agreement is not fully voluntary or without coercion, because a government can and will use force against anyone who does not wish to enter into the contract. In Rousseau's conception of the social contract, even individuals who disagree with elements of the social contract must nevertheless agree to abide by it or risk punishment (they must be â€Å"forced to be free†). It is argued that this idea of force negates the requirement that a contract be entered into voluntarily, or at least to permit individuals to abstain from entering into a contract. In response, it has been countered that the name â€Å"contract† is perhaps misleading (â€Å"social compact† has been suggested as an alternative), and that anyway individuals explicitly indicate their consent simply by remaining in the jurisdiction. Either way, social contract theory does seem to be more in accordance with contract law in the time of Hobbes and Locke (based on a mutual exchange of benefits) than in our own. Other critics have questioned the assumption that individuals are always self-interested, and that they would actually want the benefits of society supposedly offered by the contract. A further objection sometimes raised is that Contractarianism is more of a descriptive theory than a normative guide or a justification. 8. Critiques of Rights Theory Critiques of rights come in two forms. The first is an attack on the substance of doctrines that give rights a central place. These critiques allege that the content of such doctrines is, in one way or other, malformed or unjustified. Here we find, for example, the criticism that natural rights doctrines are â€Å"so much flat assertion,† and that utilitarian rights tend to be implausibly weak. The second form of critique attacks the language of rights itself. The objection here is that it is inappropriate or counterproductive to express at least some kinds of normative concerns in terms of rights. We should, according to the second form of critique, reduce or avoid â€Å"rights talk. †¢ Critiques of Rights Doctrine Marx attacked the substance of the revolutionary eighteenth century American and French political documents that proclaimed the fundamental â€Å"rights of man†: liberty, equality, security, property, and the free exercise of religion. Marx objected that these alleged rights derive from a false conception of the human individual as unrelated to others, as having interests can be defined without reference to others, and as always potentially in conflict with others. The rights-bearing individual is an â€Å"isolated monad†¦ withdrawn behind his private interests and whims and separated from the community. † (Marx 1844, 146) The right of property, Marx asserted, exemplifies the isolating and anti-social character of these alleged rights of man. On the one hand, the right of property is the right to keep others at a distance: the legal equivalent of a barbed wire fence. On the other hand, the right of property allows an owner to transfer his resources at his own pleasure and for his own gain, without regard even for the desperate need for those resources elsewhere. Similarly, Marx held that the much-celebrated individual right to liberty reinforces selfishness. Those who are ascribed the right to do what they wish so long as they do not hurt others will perpetuate a culture of egoistic obsession. As for equality, the achievement of equal rights in a liberal state merely distracts people from noticing that their equality is purely formal: a society with formally equal rights will continue to be divided by huge inequalities in economic and political power. Finally, these so-called â€Å"natural† rights are in fact not natural to humans at all. They are simply the defining elements of the rules of the modern mode of production, perfectly suited to fit each individual into the capitalist machine. Communitarians (Taylor, Walzer, MacIntyre, Sandel) sound several of the same themes in their criticisms of contemporary liberal and libertarian theories. The communitarians object that humans are not, as such theories assume, â€Å"antecedently individuated. † Nozick's â€Å"state of nature† theorizing, for example, errs in presuming that individuals outside of a stable, state-governed social order will develop the autonomous capacities that make them deserving of rights. Nor should we attempt, as in Rawls's original position, to base an argument for rights on what individuals would choose in abstraction from their particular identities and community attachments. There is no way to establish a substantive political theory on what all rational agents want in the abstract. Rather, theorists should look at the particular social contexts in which real people live their lives, and to the meanings that specific goods carry within different cultures. This criticism continues by accusing liberal and libertarian theories of being falsely universalistic, in insisting that all societies should bend themselves to fit within a standard-sized cage of rights. Insofar as we should admit rights into our understanding of the world at all, communitarians say, we should see them as part of ongoing practices of social self-interpretation and negotiation— and so as rules that can vary significantly between cultures. These kinds of criticisms have been discussed in detail (e. g. Gutmann 1985, Waldron 1987b, Mulhall and Swift 1992). Their validity turns on weighty issues in moral and political theory. What can be said here is that a common theme in most of these criticisms—that prominent rights doctrines are in some way excessively individualistic or â€Å"atomistic†Ã¢â‚¬â€need not cut against any theory merely because it uses the language of rights. Ignatieff (2003, 67) errs, for example, when he charges that â€Å"rights language cannot be parsed or translated into a nonindividualistic, communitarian framework. It presumes moral individualism and is nonsensical outside that assumption. † As we saw above, the language of rights is able to accommodate rightholders who are individuals as such, but also individuals considered as members of groups, as well as groups themselves, states, peoples, and so on. Indeed the non-individualistic potential of rights-language is more than a formal possibility. The doctrine of international human rights—the modern cousin of eighteenth century natural rights theory—ascribes several significant rights to groups. The international Convention against Genocide, for example, forbids actions intending to destroy any national, ethnic, racial or religious group; and both of the human rights Covenants ascribe to peoples the right to self-determination. Such examples show that the language of rights is not individualistic in its essence. †¢ Critiques of the Language of Rights The language of rights can resist the charge that it is necessarily complicit with individualism. However, critics have accused rights talk of impeding social progress: Our rights talk, in its absoluteness promotes unrealistic expectations, heightens social conflict, and inhibits dialogue that might lead toward consensus, accommodation, or at least the discovery of common ground. In its silence concerning responsibilities, it seems to condone acceptance of the benefits of living in a democratic social welfare state, without accepting the corresponding personal and civic obligations†¦. In its insularity, it shuts out potentially important aids to the process of self-correcting learning. All of these traits promote mere assertion over reason-giving. Glendon (1991, 14) here draws out some of the detrimental practical consequences of the popular connection between rights and conclusive reasons that we saw above. Since rights assertions suggest conclusive reasons, people can be tempted to assert rights when they want to end a discussion instead of continuing it. One plays a right as a trump card when one has run out of arguments. Similarly, the ready availability of rights language may lead parties initially at odds with each other toward confrontation instead of negotiation, as each side escalates an arms-race of rights assertions that can only be resolved by a superior authority like a court. One line of feminist theory has picked up on this line of criticism, identifying the peremptory and rigidifying discourse of rights with the confrontational masculine â€Å"voice. † (Gilligan 1993) It is not inevitable that these unfortunate tendencies will afflict those who make use of the language of rights. As we have seen, it may be plausible to hold that each right is â€Å"absolute† only within a elaborately gerrymandered area. And it may be possible to produce deep theories to justify why one has the rights that one asserts. However, it is plausible that the actual use of rights talk does have the propensities that Glendon suggests. It seems no accident that America, â€Å"the land of rights,† is also the land of litigation. Another deleterious consequence of rights talk that Glendon picks out is its tendency to move the moral focus toward persons as rightholders, instead of toward persons as bearers of responsibilities. This critique is developed by O'Neill (1996, 127–53; 2002, 27–34). A focus on rightholders steers moral reasoning toward the perspective of recipience, instead of toward the traditional active ethical questions of what one ought to do and how one ought to live. Rights talk also leads those who use it to neglect important virtues such as courage and beneficence, which are duties to which no rights correspond. Finally, the use of rights language encourages people to make impractical demands, since one can assert a right without attending to the desirability or even the possibility of burdening others with the corresponding obligations. Criticisms such as O'Neill's do not target the language of rights as a whole. They aim squarely at the passive rights, and especially at claim-rights, instead of at the active privileges and powers. Nevertheless, it is again plausible that the spread of rights talk has encouraged the tendencies that these criticisms suggest. The modern discourse of rights is characteristically deployed by those who see themselves or others as potential recipients, entitled to insist on certain benefits or protections. Describing fundamental norms in terms of rights has benefits as well as dangers. The language of rights can give clear expression to elaborate structures of freedom and authority. When embodied in particular doctrines, such as in the international human rights documents, the language of rights can express in accessible terms the standards for minimally acceptable treatment that individuals can demand from those with power over them. Rights are also associated with historical movements for greater liberty and equality, so assertions of rights in pursuit of justice can carry a resonance that other appeals lack. Whether these benefits of using rights language overbalance the dangers remains a live question in moral, political and legal theory. †¢ The Critique of Rights The critique of rights developed by critical legal theorists has five basic elements: o The discourse of rights is less useful in securing progressive social change than liberal theorists and politicians assume. Legal rights are in fact indeterminate and incoherent. o The use of rights discourse stunts human imagination and mystifies people about how law really works. o At least as prevailing in American law, the discourse of rights reflects and produces a kind of isolated individualism that hinders social solidarity and genuine human connection. o Rights discourse can actually impede progressive movement for genuine democracy and justice. Right s should not be credited with progressive political advances. In â€Å"The Critique of Rights,† 47 SMU Law Review, Mark Tushnet emphasizes the first theme in arguing that progressive lawyers overestimate the importance of their work because of an inflated and erroneous view of the role of the Supreme Court in advancing progressive goals in the 1960s. That period of judicial leadership was aberrational in American history and also more reactive and pro-active, depending on mass social movements rather than lawyers’ arguments. Legal victories also are often not enforced; judicial victories do not obviate the need for ongoing political mobilization. Legal victories may have ideological value even where they lack material effects; a court victory can mark the entry of previously excluded groups into the discourse of rights which holds ideological importance inside the nation. Nonetheless, legal and political cultures inside the United States can also produce large consequences from judicial losses for relatively powerless groups. Losing a case based on a claim of rights may in some cases lead the public to think that the claims have no merit and need not be given weight in policy debates. Robert Gordon similarly argues that even noted legal victories for blacks, for labor, for the poor, and for women did not succeed in fundamentally altering the social power structure. â€Å"The labor movement secured the vitally important legal right to organize and strike, at the cost of fitting into a framework of legal regulation that certified the legitimacy of managements making most of the important decisions about the conditions of work. † Robert Gordon, â€Å"Some Critical Theories of law and Their Critics,† in The Politics of Law 647 (David Kairys ed. , third edition, Basic Books: New York, 1998). Moreover, rights are double-edged, as demonstrated in the content of civil rights. â€Å"Floor entitlements can be turned into ceilings (you’ve got your rights, but that’s all you’ll get). Formal rights without practical enforceable content are easily substituted for real benefits. Anyway, the powerful can always assert counter rights (to vested property, to differential treatment according to â€Å"merit,† to association with one’s own kind) to the rights of the disadvantaged. â€Å"Rights† conflict and the conflict cannot be resolved by appeal to rights. † Id. , at 657-68. The content of contemporary American rights in particular must be understood as failing to advance progressive causes. Current constitutional doctrine, for example, heavily favors so-called negative liberties (entitlements to be free of government interference) over positive liberties (entitlements to government protection or aid) and thus reinforces the pernicious â€Å"public/private† distinction. That distinction implies that neither government nor society as a whole are responsible for providing persons with the resources they need to exercise their liberties, and indeed, any governmental action risks violating private liberties. Current freedom of speech doctrine accords protection to commercial speech and pornography, limits governmental regulation of private contributions to political campaigns, and forbids sanctions for hate speech. Such rules operate in the often-stirring language of individual freedom, but their effect is more likely to be regressive than progressive. Rights are indeterminate and incoherent. As Mark Tushnet puts it, â€Å"nothing whatever follows from a courts adoption of some legal rule (except insofar as the very fact that a court has adopted the rule has some social impact the ideological dimension with which the critique of rights is concerned. Progressive legal victories occur, according to the indeterminacy thesis, because of the surrounding social circumstances. † At least as they figure in contemporary American legal discourse, rights cannot provide answer to real cases because they are cast at high levels of abstraction without clear application to particular problems an d because different rights frequently conflict or present gaps. Often, judges try to resolve conflicts by attempting to â€Å"balance† individual rights against relevant â€Å"social interests† or by assessing the relative weight of two or more conflicting rights. These methods seem more revealing of individual judicial sensibilities and political pressures than specific reach of specific rights. Moreover, central rights are themselves internally incoherent. The right to freedom of contract, for example, combines freedom with control: people should be free to bind themselves to agreements: the basic idea is private ordering. But the laws reliance on courts to enforce contracts reveals the doctrines grant of power to the government to decide which agreements to enforce, and indeed what even counts as an agreement. Even more basically, freedom of contract implies that the freedom of both sides to the contract can be enhanced and protected, and yet no one stands able to know what actually was in the minds of parties on both sides. Resort to notions of objective intent and formalities replace commitment to the freedom of the actual parties. 3. Legal rights stunt people’s imagination and mystify people about how law really works. The very language of a right, like the right to freedom of contract, appeals to peoples genuine desires for personal autonomy and social solidarity, and yet masks the extent to which the social order makes both values elusive, rite Peter Gabel and Jay Fineman, in Contract Law as Ideology, in The Politics of Law 496,498 (David Kairys, ed. , third edition, Basic Books: New York 1998). Contract law in fact works to conceal the coercive system of relationships with widespread unfairness in contemporary market-based societies. The system of rights renders invisible the persistent functional roles such as landlord, tenant, employer, and individual consumer of products produced by multinational conglomerates, that themselves reflect widely disparate degrees of economic and political power. Contract law is a significant feature in the massive denial of experiences of impotence and isolation and the apology for the system producing such experiences. Similar points can be made about other areas of law. Property rights, for example, imply promotion of individual freedom and security, and yet owners property rights are precisely the justification afforded to the control of others and arbitrary discretion to wreak havoc over the lives of tenants, workers, and neighbors. Contract law artificially constrains analysis by focusing n a discrete promise and a discrete act of reliance rather than complex and often diffuse communications and inevitable reliance by people on others than. Courts and legislatures recognize to some extent the power of these real features of people’s lives but the language of legal rules often leads decision makers to feel powerless to act on such recognition. Workers at a U. S. Steel plant in Youngstown, Ohio and their lawyers tried to buy the plant after the company announced plans to close it. Federal trial and appellate judges acknowledged that the plant was the lifeblood of the community but nonetheless concluded that contract and property law provided no basis for preventing the company either from shutting down the plant or refusing to negotiate to sell it to the workers. Local 1330, United Steel Workers v. United States Steel Corp. 631 F. 2d 1264 (6th Cir. 1980). Gabel and Feinman conclude: â€Å"it was not the law that restrained the judges, but their own beliefs in the ideology of law. By recognizing the possibilities of social responsibility and solidarity that are immanent in the doctrine of reliance, they could have both provided the workers a remedy and helped to move contract law in a direction that would better align the legal ideals of freedom, equality, and community with the realization of these ideals in everyday life. † Id. ,at 509. But the ideology of law made the judges feel they could not do so. [more reading: Staughton Lynd, the fight Against Shutdowns: Youngstown’s Steel Mill Closings (Single Jack Books: San Pedro, CA 1982); Joseph William Singer, The Reliance Interest in Property, 40 Stanford Law Rev. 11 (1988)] Conventional rights discourse reflects and produces isolated individualism and hinders social solidarity and genuine human connection. The individualism pervading American law calls for â€Å"the making of a sharp distinction between ones interests and those of others, combined with the belief that a preference in conduct for one’s own interests is legitimate, but that one should be willing to respect the rules that make it possible to coexist with others similarly self-interested. The form of conduct associated with individualism is self-reliance. This means an insistence on defining and achieving objectives without help from others (i. e. , without being dependent on them or asking sacrifices of them. † Duncan Kennedy, Form and Substance in Private Law Adjudication, 89 Harv. L. Rev. 1685(1976). As implemented in law, individualism means that there are some areas within which actors (whether actual individuals or groups) have total arbitrary discretion to pursue their own ends without regard to the impact of their actions on others. A legal right evokes the idea of a domain protected by law within which the individual is free to do as he or she pleases, and the arrangements ensuring that freedom are fair, neutral, and equitable. Judges must facilitate private ordering and avoid regulating or imposing their own values on the aggregate of individual choices. The state thereby polices all boundary crossings by private individuals and contributes to the pretense that individual, private, self-interested values are all that matter. Yet people need others as much as they need their own freedom. Altruism has roots as deep as individualism, and altruism urges sacrifice, sharing, cooperation, and attention to others. Rights help people deny the equal tug of individual freedom and social solidarity on people’s hearts and assert that legal rules resolve the tension by assuring that people relate to one another through the recognition and respect for each other’s separate, bounded spheres of self-interest. Yet this very mode of thinking renders it more difficult for individuals and for the legal system to act upon altruism, social cooperation, and relationships of generosity, reciprocity, and sacrifice. The legal structure of rules, and the abstracted roles (owner, employee etc. ) upon which it depends makes it more likely that people feel helpless to counteract existing hierarchies of wealth and privilege or any perceived unfairness. Robert Gordon explains: â€Å"This process of allowing the structures we ourselves have built to mediate relations among us so as to make us see ourselves as performing abstract roles in a play that is produced by no human agency is what is usually called (following Marx and such modern writers as Sartre and Lukacs) reification. It is a way people have of manufacturing necessity: they build structures, then act as if (and genuinely come to believe that) the structures they have built are determined by history, human nature, and economic law. † Robert Gordon, Some Critical Theories of law and Their Critics, in the Politics of Law 650 (David Kairys, ed. , third edition, Basic Books: New York 1998). Rights discourse actually can impede genuine democracy and justice. Rights discourse contributes to passivity, alienation, and a sense of inevitability about the way things are. Even when relatively powerless groups win a legal victory, the rights involved can impede progressive social change. The victory may make those who won it complacent while galvanizing their opponents to do all they can to minimize the effects of the ruling. Conflicting rights or alternative interpretations of the same rights are always available. Conservatives can deploy the indeterminacy of rights for their benefit. Using the language of rights reinforces the individualistic ideology and claims of absolute power within individual’s spheres of action that must be undermined if progressive social change is to become more possible. The language of rights perpetuates the misconception that legal argument is independent of political argument and social movements. Through rights language, those in power often grant strategic concessions of limits sets of rights to co-opt genuinely radical social movements. Progressives who use the language of rights thus lend support to the ideology they must oppose. With the notable exception of Roberto Unger, who has proposed an alternative regime with immunity rights, destabilization rights, market rights, and solidarity rights, most critical legal scholars argue that rights do not advance and may impede political and social change. Rights are indeterminate and yet conceal the actual operations of power and human yearnings for connection and mutual aid. Contemporary legal and constitutional practice are less likely to provide avenues for challenging unfair social and economic hierarchies than political movements, and a focus on law reform can divert and disengage those political movements. Criticism: There is some element of truth in this theory, but difficult to believe that all rights enjoyed by people in a state are true to customs and traditions. Human society is dynamic and the custom change from time to time and from place to place. Rights correspond the different stages in the evolution of human society. Rights enjoyed people in a capitalist society, for example, are different from the enjoyed by people in a feudal society. There can be no unanimity opinion as to what historical rights are. Laski says, â€Å"We do not mean by rights the grant of some his conditions possessed in the childhood of the race, but lost in the pr of time. Few theories have done greater harm to philosophy, or m violence to facts, than the notion that they represent the recovery of a inheritance. There is no golden age to which we may seek to return. † References