The Ethics of Public Administration: The Challenges of Global Governance

Notes

359 Notes CHAPTER 1 1 Errors of language, commission, and omission as well as the many infelicities of style included here are the fault of the authors. 2 Cf. Ghostbusters, directed by Ivan Reitman (Columbia Pictures, 1984). 3 It should be noted that such views may not be in alignment with the perspectives of Kuhn himself. Cf. Kuhn (2000, 105–20), against the “strong program,” which he calls “an example of deconstruction gone mad” (Kuhn 2000, 110). 4 “Apparatus of government” is a phrase borrowed from Michael Oakeshott to describe the sum of government, administrative, offices (cf. Oakeshott 1991). 5 We are not making a case for an “end of history” argument here. We do not argue with Hegel or Fukuyama that there is an end to history, nor do we believe there will be a “last man” as such. History accumulates like so many artifacts in the sand. Some are forgotten, dug up, and forgotten again, some never reappear and none mourn their loss. All of the artifacts may sum, like history, to something, but we will never know due to the fallible nature of our knowledge, and any effort to impose some summative order will be as arbitrary as any other. 6 One clear problem with this starting point is the historical evidence for the emergence of some texts is not as solid as it is for others. An equally viable alternative starting point could be the Confucian tradition. CHAPTER 2 1 In this work we discuss a number of doctrines that could be interpreted as secular religions, that is, faith in the redemptive power of democracy, or faith in the power of natural and medical science to solve the perennial problems of the human condition, or faith in the power of communist economics for the salvation of the working class. References to the civic religion of a constitution we reserve for the chapter on “Ethics in the Constitutionalist and Republican Traditions.” 360 Notes to pp. 22–54 2 Virtually all religions, whether theistic or not, have a core set of recognizable symbols that signify to believers the essential tenets of the faith while also signaling to outsiders the existence of a community of meaning that interprets these symbols similarly. So too with secular orthodox systems. 3 In some of his recent work, Bo Rothstein makes the argument that fairness is the universally held norm for public administrators. We do not disagree with Rothstein’s fundamental argument, but rather offer that fairness is a secondary , emotive expression that one might put forth to describe an administrative system that adheres to the Five E’s. To elaborate, arguments for the eminence of fairness bring to the fore issues of distributive justice, which, in turn, evoke the concepts of equality, efficiency, efficacy, and economy. Certainly, establishing patterns of distribution also requires some expertise. Without taking away from Rothstein’s well-put, empirically based argument, we simply desire to go further in a theoretical direction that could lend support to his claim. 4 Note the recall of products contract-produced in the People’s Republic of China (PRC) such as toothpaste, cough syrup, and painted toys. Though blame is often shifted to the production side, one is led to question the culpability of the firm that engages in multiparty or multinational contracts without repeat bargaining and oversight. The reduction of both bargaining costs and production costs in these cases was not efficient if efficiency was measured over time. CHAPTER 3 1 Unless part of a quotation that does not employ diacritics in the romanization of the original language, we use the conventional romanization scheme followed by Radhakrishnan and Moore (1957). 2 There are many criticisms leveled against the caste system, both within the Indian political and philosophical tradition and from outside of the Indian tradition. Notably, Buddhism and Jainism reject the classification of people by caste, particularly the sanctioned role of the Brāhmin caste as the priestly caste. Rejection of the caste rules in contemporary India, as specified in the Constitution of India, articles 14 to 17, caste rules, particularly pertaining to the “untouchables” or Dalit caste, suggests that caste is not a legal or social basis for discrimination. While de jure these laws arbitrate against caste discrimination , de facto caste consciousness remains high in modern India. 3 The historic varṇas are not the complete catalogue of castes extant today, which number in the hundreds. 4 Guṇas refers to qualities of the Self (Puruṣa) and of matter...