American University Marxism and Communism Essay

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(A research problem is a definite or clear expression [statement] about an area of concern, a condition to be improved upon, a difficulty to be eliminated, or a troubling question that exists in scholarly literature, in theory, or within existing practice that points to a need for meaningful understanding and deliberate investigation. A research problem does not state how to do something, offer a vague or broad proposition, or present a value claim. In philosophy, the research problem establishes the means by which you interrogate the relevant literature, and drives both your argument and implications for new knowledge and understanding).

A template for the problem identification essay includes:

  1. Introducing the reader to the importance of the topic for study, and the uniqueness of your question.
  2. Placing the topic into a particular context that defines or identifies the parameters of what would be investigated (if you were to write a full essay).
  3. Anchoring the specific research questions, hypotheses, or assumptions that would follow in your study (if you were to write a full essay).
  4. Fleshing or parsing out the question in its complexities.
  5. Proposing new and better questions as a result of #4.
  6. Providing the framework for reporting the results and indicating what is probably necessary to conduct the study and explain how the findings will present this information(if you were to write a full essay).

A template for the abstract to a researched argument essay should:

1.Convey the study's importance, benefits, and justification

2.Demonstrate a researchable topic or issue—the feasibility of conducting the study is based upon access to information that can be effectively acquired, gathered, interpreted, synthesized, and understood

3.Identify what would be studied, specifically, while avoiding the use of value-laden words and terms,

4.Identify an overarching question or small set of questions accompanied by key factors or variables

5.Identify key concepts and terms

6.Articulate the study's conceptual boundaries or parameters or limitations

  • Convey more than the mere gathering of descriptive data, or providing only a snapshot of the issue or phenomenon under investigation

An introduction to a researched argument essay should contain:

  1. A lead-in that helps ensure the reader will maintain interest over the study
  2. A declaration of originality—how your study adds to the prior literature
  3. An indication of the central focus of the study—establishing the issue and boundaries of analysis
  4. An explanation of the study's significance or the benefits to be derived from investigating the research problem

NOTE: An introductory statement describing the research problem of your essay should not be viewed as a thesis statement with which you may be very familiar. Instead, you establish the philosophical problem, present the research, and then offer a very soft claim.

There are four general conceptualizations of a research problem in the social sciences:

1.Casuist Research Problem -- this type of problem relates to the determination of right and wrong in questions of conduct or conscience by analyzing moral dilemmas through the application of general rules and the careful distinction of special cases.

2.Difference Research Problem -- typically asks the question, “Is there a difference between two or more groups or treatments?” This type of problem statement is used when the researcher compares or contrasts two or more phenomena. This a common approach to defining a problem in the clinical social sciences or behavioral sciences.

3.Descriptive Research Problem -- typically asks the question, "what is...?" with the underlying purpose to describe the significance of a situation, state, or existence of a specific phenomenon. This problem is often associated with revealing hidden or understudied issues.

4.Relational Research Problem -- suggests a relationship of some sort between two or more variables to be investigated. The underlying purpose is to investigate specific qualities or characteristics that may be connected in some way.

RUBRIC:

INDIVIDUAL ESSAY RUBRICS

Section 1) Extracting the question(s):

a) As far as you are concerned, what ethical question(s) arose from the film of your/the group’s choice?—parse out the intricacies of the question(s) as you see it/them

b) As far as you are concerned, what ethical question(s) were addressed insufficiently or not at all (but should have been)?

Section 2) Response to the question(s):

a) Having identified and fleshed out your question(s), what are your thoughts?

  • In what ways would you (would you?) claim responsibility for these ethical issues?
  • How does this response square with your worldview?

Section 3) What soft claim can you make toward some resolve of the ethical issue(s)?

Section 4) What new questions arise for you from sections 1-3?

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A Marxist Approach to Business Ethics Author(s): J. Angelo Corlett Source: Journal of Business Ethics, Vol. 17, No. 1 (Jan., 1998), pp. 99-103 Published by: Springer Stable URL: https://www.jstor.org/stable/25073059 Accessed: 13-01-2020 16:41 UTC JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact support@jstor.org. Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at https://about.jstor.org/terms Springer is collaborating with JSTOR to digitize, preserve and extend access to Journal of Business Ethics This content downloaded from 162.211.166.146 on Mon, 13 Jan 2020 16:41:33 UTC All use subject to https://about.jstor.org/terms A Marxist Approach to Business Ethics J. Angelo Corlett ABSTRACT. This paper contains a philosophical explication of some of the essentials of a Marxist approach to business ethics. A Marxist approach is construed as a moral critique of capitalism. This paper hopes to lay the groundwork for a more detailed analysis of Karl Marx's critique of capitalist economies. correct. A purportedly adequate and compre hensive approach to business ethics which fails to take into account at least some of what is foun dational to Marx's philosophy can hardly be taken seriously. Moreover, it would demonstrate a fundamental ignorance of such an approach concerning the basicality of a study of political Given the paucity of serious philosophical con sideration of Marx's critique of capitalism by most business ethicists in the United States, one might hastily infer that a Marxist approach to business ethics is not a live option. In the United States, many seem to believe that the restruc turing of the former Soviet Union amounts to the death of communism. From this assumption, they go on to infer that Marxism is dead. Of course, no such inferences are valid as stated. After all, a significant percentage of the world population is still dedicated to some form of Marxist politics and economics. Whatever happened or is going to happen to the former Soviet Union, Marxism is still alive. Furthermore, it is as wrongheaded to insist that Marx has nothing valuable to say about business ethics as it is to maintain that everything Marx posited was J. Angelo Corlett is currently an Assistant Professor of Philosophy at San Diego State University. He is the author of Analyzing Social Knowledge (Rowman & Littlefield, 1996), the Editor of Equality and Liberty: Analyzing Rawls and Nozick (Macmillan, 1991), and is completing the following books: Racism and Reparations and Terrorism and Secession. He has written widely in the areas of epistemology, moral, social and political philosophy. Corlett is Founding Editor-in-Chief of The Journal of Ethics, a Kluwer publications. philosophy for a viable approach to business ethics. An approach to business ethics which unintentionally omits a significant consideration of Marx's critique of capitalism is simply incom plete. But an approach that knowingly does so is not only incomplete, but represents the height of philosophical arrogance! What business ethics needs is not more of the ethicist's new philo sophical clothes, presented in the biased, cold war garb of anti-Marxist assumptions one heaped upon another. For this is precisely the sort of theoretical presumptuousness which will drive the field of business ethics into disrespect by the mainstream of philosophy. It behooves us, then, to consider the nature and function of a Marxist approach to business ethics. What might a Marxist approach to business ethics look like, and why? This is a rather difficult undertaking because so much of this problem rests on issues of profound social and political philosophical importance. Never theless, some things are pretty obvious. One is that a Marxist approach would not require the elimination of all forms of business enterprise in favor of some anti-business Utopian social ideal. Marx himself deplored utopianism, as we know from his harsh criticism of the "critical-utopian" socialists and communists.1 But Marx did not criticize business per se. Thus the Marxist need not, and should not, see it as being intrinsically evil. Furthermore, a Marxist approach to business Journal of Business Ethics 17: 99-103, 1998. ? 1998 Kluwer Academic Publishers. Printed in the Netherlands. This content downloaded from 162.211.166.146 on Mon, 13 Jan 2020 16:41:33 UTC All use subject to https://about.jstor.org/terms 100 J. Angelo Corlett ethics should not hold that business ethics is an arena to which Marxian philosophy does not have an important contribution to make. If Allen Wood's thesis2 concerning the nature of Marx's critique of capitalism is false, then Marx did offer a blistering moral condemnation of capitalism forms of production.3 It was descriptive of many of the sorts of problems underlying capitalism. However, it was also nor mative in the manner in which it suggested to us how we ought not to conduct business. ? Marxist approach to business ethics, it seems, will consist of a moral challenge to the problems facing capitalist business enterprises. It will seek to accurately describe various workplace contexts in order to then provide a moral critique of uniquely capitalist forms of business. The general argumentative strategy of a Marxist approach to business ethics, then, is to criticize capitalism by way of pointing out how morally incompetent it is at the very core of its being, e.g., the heart and soul of its business communities. More specifically, a Marxist approach will seek to undermine capitalist claims to adequacy and superiority by exposing funda mental flaws in the ways in which businesses do and can operate under capitalism. In so doing, a Marxist hopes to lay bare the essential facts of capitalist business practices, ones which are inimical to it. For instance, if it turns out that moral responsibility (liability), punishment and the like are crucial for any morally viable socio economic regime, and if it also turns out that capitalism, or at least certain forms of it, are simply unable (without contradiction) to ade quately accommodate the respecting of these moral ideals, then a Marxist can argue for the moral inadequacy of such capitalisms. There is, then, a critical role or function that a Marxist complex these categories might become in today's world. For a Marxist, the capitalist business context is one in which employees are alienated from each other, the products of their labor, employers and from themselves. They are oppressed in a variety of other ways, as a Marxist approach must point out with crucial detail to particular business situations. A Marxist approach will see capitalist business as a setting for power struggles between the several classes of business persons, a struggle and instability which will last until the end of capitalism and the dawning of a new era in which the problems of capitalism are minimized and eventually eliminated. But in the scathing moral indictment of capitalist business workings is the normative feature of a Marxist approach to business ethics. Here there is much in common with Robert Solomon's Aristotelian approach to business ethics, where the individual is seen as being embedded in a community and where the ultimate importance for one is happiness and where happiness is the sole measure of success, both individually and collectively.4 There seems to be no reason to think that at least this much of Aristotle's ethics of virtue is incongruent with the positive message of a Marxist approach to business ethics. However, unlike Solomon's Aristotelian approach to business ethics, a Marxist one will focus very much on power relations between individuals within the business communities, between corporations, businesses, partnerships, etc. within those communities, and between the business communities and non-business commu nities. For it is power, at the very least, which effects the lives of both individuals and collec already alluded to, a descriptive one. In its tives in society. A Marxist approach to business ethics will analyze socio-economic and political power internal and external to business commu nities and devote attention to matters of justice (retributive and distributive) and fairness. In the end, a Marxist approach to business ethics will share a great deal with Solomon's Aristotelian approach. But Solomon's approach seems not to dwell so much on matters of distributive and ret critique of capitalist political economies, it will ributive justice as might the Marxist approach. between employees and employers, however approach to business ethics and that of Solomon's approach to business ethics serves relative to cap italist business life. It is to serve as the moral gadfly of capitalist business practices and ideolo gies. A Marxist approach to business ethics will contain at least two primary features. One is, as construe the business context as a battlefield Another difference between a Marxist This content downloaded from 162.211.166.146 on Mon, 13 Jan 2020 16:41:33 UTC All use subject to https://about.jstor.org/terms A Marxist Approach to Business Ethics 101 is that, while Solomon does not seem to say much about whether or not the private owner ship of the means of production is morally justified, a Marxist approach would explicitly deny that it is. In fact, that it allows for and promotes the private ownership of the means of production is a defining and morally condemna tory feature of capitalism, according to Marx. If this is the case, then while Solomon might think that capitalism with moral character is plausible, a Marxist would not. Not as long as capitalism is defined, at least partly, in terms of the moral permission or right to the private ownership of the means of production. Furthermore, a Marxist approach to business ethics will share some features of a fundamentally Kantian approach. For example, the Marxist condemnation of workers being forced (under capitalism) to sell their labor power is congruent with the importance Kantian ethics attaches to human freedom.3 Also, the Marxist criticism of capitalism exploitation of workers is consistent with the "end in itself formula" of the Cate business ethic, there are some crucial points that follow from the Marxist condemnation of capi talism's allowance of or right to the private ownership of the means of production. First, a Marxist approach to business ethics would say that, to the extent that such a right or liberty is morally problematic, certain claims can be made regarding employee rights. For example, the question of whether or not corporations, com panies, and so forth have moral duties to their respective employees is answered in the affirma tive. This follows to the extent that employees, on a Marxist account, have a valid moral claim or interest to be treated with respect, dignity, and absent alienation and exploitation due to the capitalist class structure.7 Another feature of a Marxist approach to business ethics is its commitment to a commu nity-oriented sense of moral and legal responsi bility. In a Marxist regime, the structure of business organizations might be such that they are highly democratic. And there are at least two general ways in which business organizations can gorical Imperatives.6 There are, however, some differences between a Marxist approach and a Kantian one. Perhaps the most conspicuous one is that the former decries the idealism of the be democratized. One is representatively, the latter, seeking rather to study ethical problems represent the employees on matters of institu tional obligations, rights, etc. However, repre in the light of the human experience than by the other is directly. When a corporation is democ ratized in a representative manner, a corporation's top managers are elected by its employees to idealism and certain absolute moral rules. More light of practical reason rooted in German sentative corporate democracy provides the employees with insufficient opportunities to specifically, it is difficult to find in Kant's idealism significantly determine corporate policy which the revolutionary praxis of Marx. So while a Marxist approach to business ethics would share some features with a Kantian one, it would differ in crucial respects. Thus far the focus of the nature of a Marxist approach to business ethics has been on its critical role in relation to capitalist business ethics and some ways in which a Marxist approach compares to and contrasts with some other approaches. But a Marxist approach must also provide a positive account of business ethics in a Marxist society. It is one thing for the Marxist to successfully critique capitalism in the context of business ethics. It is quite another thing for her to set forth and defend a Marxist business ethic. in turn effect employee' activities.8 Thus directly democratic corporate structures are preferred over less direct ones insofar as the empowerment of all members of the corporation is concerned. This might mean that "some form of codeter mination" of corporate policy, "in which boards of directors contain in equal numbers represen tatives of employees and nonemployee investors," is preferable to representative corporate democ racy.9 To the extent that structural democracy obtains in business organizations, they as collec tives can be legitimately held morally account able for wrongdoings so long as the conditions of collective moral liability are satisfied to some meaningful extent. This would not mean that persons in business contexts are not individually By way of a positive account of a Marxist responsible for their own wrongdoings. It means, This content downloaded from 162.211.166.146 on Mon, 13 Jan 2020 16:41:33 UTC All use subject to https://about.jstor.org/terms 102 J. Angelo Corlett rather, that on a Marxist account, there is in general good reason to hold both certain indi viduals and collectives responsible for untoward events for which they are at fault.10 A Marxist might argue that the democratiza tion of corporations and other businesses and in critique of capitalism. However, was not Marx a scathing critic of moral theory? If so, does this not work against the idea that a Marxist approach to business ethics serves as a moral critique of capitalism? also serves as a basis for the Marxist idea of An adequate answer to this line of thinking would require an all-out refutation of the claim that Marx condemns moral theory and that he subscribes to some form of moral relativism, collective and public ownership of the means of moral subjectivism or even moral scepticism. But a non-capitalist way does more than effect certain corporate-collective moral liability ascriptions. It production. And it is this idea which most separates Marxists from those who do business ethics from a capitalist standpoint. And it is the capitalist notion of the private ownership of the means of production which makes capitalist exploitation possible. In other words, the private ownership of the means of production is morally wrong because it enables capitalists to extract value from what workers alone produce.11 One might argue that the alleged exploitation of workers by capitalists is undermined in that workers willingly sell their labor power to capi talists. And if labor is sold freely, then it repre sents a morally justified exchange between two or more parties. But as Marx argues, workers under capitalism are forced to sell their labor power.12 G. A. Cohen has argued that workers are collectively forced to sell their labor power.13 For as a class they are incapable of escaping the working class. I have argued that even individual workers are forced to sell their labor power in capitalism to the extent that the capitalist mode of produc tion affords workers with forced choices, or ones which do not constitute a worker's "ability to work elsewhere."14 since my intent is to present an outline of a Marxist approach to business ethics, and not a comprehensive account, I will say only a few words in support of the claim that Marx offers a moral critique of capitalism. There is inadequate reason in Marx's writings to warrant the idea that Marx had no moral condemnation of capitalism. One can scarcely make sense of his critique of capitalism unless one interprets it in light of Marx's underlying, but unstated or unrecognized, assumption that what is wrong with capitalism is its fundamental immorality. How else, except by attributing to Marx the implausible doctrine of complete his torical inevitability, could one make sense of Marx's charges of capitalist exploitation, immis eration, oppression and the need for revolu tionary change from capitalist to communist modes of production? One concern about a Marxist approach to business ethics is whether or not it can be com prehensive in scope. Can a comprehensive theory of business ethics be extracted from the writings of Marx? This is an important question. For if the answer is negative, then it follows that a comprehensive approach to business ethics will That workers are in a significant way forced to sell their labor power relates to the Marxist charge of capitalist exploitation. But what Cohen shows is that these phenomena are made possible by the capitalist doctrine of the private owner ship of the means of production. A Marxist approach to business ethics will seek to provide need to include and go beyond Marx's critique of capitalism. There is reason to believe that Marx's philos ophy is incapable of supplying for us sufficient reason to say that a Marxist theory of business ethics which relies solely on what Marx wrote could be comprehensive. As far as I am aware, substance to these criticisms of capitalism, perhaps using case studies from capitalist busi nesses to illustrate each point. It might be argued that the picture I have drawn of a Marxist approach to business ethics Marx does not place sufficient emphasis on wrongly presupposes that Marx sets forth a moral all but ignored by Marx. To the extent that a environmental factors both in his critique of capitalism and in his words concerning its replacement society. The question of how impor tant the environment is in business contexts is This content downloaded from 162.211.166.146 on Mon, 13 Jan 2020 16:41:33 UTC All use subject to https://about.jstor.org/terms A Marxist Approach to Business Ethics 103 comprehensive approach to business ethics requires some account of the role of environ mental concerns for businesses, then, a Marxist approach will be found somewhat wanting. This is not to say, however, that a Marxist approach cannot and should not supplement Marx's critique of capitalism with a strong and reasoned environmental concern. It is important for a Marxist approach to remain ever open to change and new issues having moral import. Like any other approach to business ethics, it too must seek to provide plausible answers to an increasing array of difficult questions facing those in the business communities, both locally and globally. If my outline of a Marxist approach to business ethics is on target, then business ethics in the United States must become ever mindful of the fundamental moral problems with capitalism. This is especially true given that the capitalist mode of production seems to be a naive assump tion on the part of most business ethicists in the United States. Surely one moral of the story here is that business ethics is inescapably political. That is, to do business ethics well means that we also do sophisticated social, moral and political philosophy at the same time. It will no longer do for business ethicists to carry on as if it is somehow philosophically legitimate to allow their own basic beliefs to go unchallenged. The perception of business ethics as a field of study depends on its perceived level of philosophical rigor. And philosophical rigor demands that business ethicists take Marxism much more seriously than most currently do.15 and Rights: A Reply to Husami', Philosophy & Public Affairs 8 (1979). 3 Ziyad Husami: (1978), 'Marx on Distributive Justice', Philosophy & Public Affairs 8. 4 Robert C. Solomon: 1992, Ethics and Excellence (Oxford University Press, Oxford), p. 106. D Immanuel Kant: 1983, 'Introduction to Part I', The Metaphysics of Morals: The Metaphysical Principles of Right, in Immanuel Kant: Ethical Philosophy, James W. Ellington, Translator (Indianapolis: Hackett Publishing Company). 6 Immanuel Kant: 1983, Grounding for the Metaphysics of Morals, James W. Ellington, Translator (Indianapolis: Hackett Publishing Company), p. 429: 'Act in such a way that you treat humanity, whether in your own person or in the person of another, always at the same time as an end and never simply as a means'. 7 J. Angelo Corlett: 1994, 'Marx and Rights', Dialogue: Canadian Philosophical Review 33, 1-14. 8 Christopher McMahon: 1989, 'Managerial Authority', Ethics 100, 52. 9 McMahon, p. 53. 10 For a discussion of the notion of being at fault, see Joel Feinberg, Doing and Deserving (Princeton University Press, Princeton, 1970), Chapter 8. 11 G. A. Cohen:, 1988, History, Labour, and Freedom: Themes From Marx (Oxford University Press, Oxford), pp 233-234. 12 Karl Marx, Capital, Volume 1, Chapter 6. 13 Cohen, Chapters 12-14. 14 J. Angelo Corlett, 'Cohen on Proletarian Unfreedom', unpublished manuscript. 15 This paper was presented to the Society for Business Ethics at the American Philosophical Association Meetings in Boston, 29 December 1994 (as part of a symposium on 'Approaches to Business Ethics'). Notes Department of Philosophy, San Diego State University, 1 Karl Marx: Manifesto of the Communist Party III, 3. 2 Allen Wood: 1972, The Marxian Critique of San Diego, CA 92182-8142, Justice', Philosophy & Public Affairs 1; 'Marx on Justice This content downloaded from 162.211.166.146 on Mon, 13 Jan 2020 16:41:33 UTC All use subject to https://about.jstor.org/terms U.S.A. Question for Marxist Reading (Examples of students) Catherine Johnson 1) In his journal article, “A Marxist Approach to Business Ethics,” Angelo Corlett asks, “What would a Marxist approach to business ethics look like?” But, the better question is (blah, blah) (is always most important) 2) Marx would respond (behaviorally) (research)—not mindset, it’s behavior (leverage) 3) (Very optional) (conclusion—your take after #1 and #2) Speculate a claim (at Walmart) Hey Bezos, look at Walmart with its worker problems— now they are becoming a rival However, I feel that this question is too vague but also tired in helping the reader fully understand Marx and his philosophical views, and to change the ethical behavior of capitalists.. A better way to help a reader understand is by asking a question that ties in a current business that is having ethical issues and considering how Marx would respond not necessarily in order to change the minds of capitalists but to leverage them to change their ethical behavior. Show Bezos how an ethical behavioral change is profitable. ov ho tythose ethicto those issues. For example: Amazon is accused of treating its employees poorly, how would Marx respond to the ethical issues surrounding Amazon? (Marx would veer away from changing the mindset of Bezos and Penetrate/Alter Bezos’ behavior rather than change mindset Entry level jobs—tons of folks ready to assume the position—Amazon moves to VA (from NY), no mention of negative side of the company—precarity (Judith Butler)—no way out (workers)—big dent in profits (look at Walmart) Hey Bezos, look at Walmart with its worker problems—now they are becoming a rival Abdullah How does capitalism exist/thrive in the Arabian Gulf without democracy?" 1) Context—US—stuck with capitalism and representative democracy (Chantal Mouffe)—having problems (Catherine sense) with capitalism (Bezos) and have not really approached a true level of democracy (radical democracy—324 mill people, 324 mill voices)—Capitalism does seem to “work” in a place that is distinctly not a democracy—does the form of government influence the success of capitalism—UAE (fewer/lighter restrictions)-2) Marxist thing would say blah about this: UAE (fewer/lighter restrictions, especially with regard to foreign $)—SA has launched 20/30 to go to whole different levelKuwait--Marx looks like he favors democracy—Sanders and Warren social democrats—very close to Marx—from the get-go, establish a socialist/communist culture—but once you have capitalism, almost impossible to go back— Gramsci— 3) ?Really soft claim—does to some extent—conclusion (this is what I think/opinion is the case)—this is my argument Wed, May 20, 11:59 AM (21 hours ago) Samantha Fernandez to me Hello professor, 1) Individualism (libertarians/republicans) vs socialism/communism (democrats) Marx—democracy=individualism/communism (tension is that a democracy values individualism and the social)—Ayn Rand (Atlas Shrugged)—(libertarian— hands off government--egoism) J.S. Mill, W. Whitman—Can there be something that Marx values in capitalism? 2) Capitalism—is almost strictly individualistic-3) ?might say is the individual has the right to be him/herself—but must be in the social. I have a few questions that I would like clarification on, to hopefully understand better. 1. Is Marxism and conflict theory the same thing? 2. I understand that Marxism opposes capitalist economies and actually cares for the people, so that means they favor democracy? But, wouldn't that also mean they would like the idea of a communist economy? I Youtubed a video and it mentioned that they would like a society that was communist, since there wouldn't be a class division. Ahsan Siddiqui to me Good Morning, "What is it about capitalism and its approach to business ethics that separates it from Marxist ideas?" Wed, May 20, 5:03 AM (1 day ago)
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Running head: MARXISM AND COMMUNISM

Marxism and Communism
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MARXISM AND COMMUNISM

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