A632.5.5.RB_MedleyKim_The Odds of Changing Protected Values

The Odds of Changing Protected Values

            Protected values, as explained by Hoch, Kunreuther, and Gunther (2001), are those for which we “draw a line in the sand” and believe should not be sacrificed for any compensatory benefit, regardless of the level of sacrifice or size of benefit (p. 251). In his presentation before TEDGlobal (2005), Gilbert offers Plato’s prophecy, “What space is to size, Time is to value”. He goes on to describe the world from which our brains evolved and the world in which we now live. Initially, we lived in small groups, with little differences, short life expectancies, and our communal priority was to eat and reproduce (TEDGlobal, 2005). Gilbert states we are the “only species to hold its own fate” (TEDGlobal, 2005). Does that mean we also have the ability to hold our protected values, evaluate and re-evaluate, and attempt to determine expected values of remaining true to those values (TEDGlobal, 2005)? If so, then why as Gilbert notes, does making attempted adjustments with our values “bedevil our attempts to make rational decisions” (TEDGlobal, 2005)?

            I have strong opinions with regards to gun control. LaFollette (2007) queries if the very character of a gun is that which makes it “especially harmful” (p. 183). As he continues, he notes guns were specifically created for armies and “they were designed to cause (and threaten harm)” (LaFollette, 2007, p. 184). This fundamental purpose is what further drives redesign to achieve greater efficiency. We have progressed from flint, musket-ball pistols and rifles, to Glock handguns and AR 15 assault rifles. LaFollette (2007) contends gun control prescribes “what governments should allow private individuals to do” not what the private citizen should do (p. 185). I do believe people have the right to keep and bear arms. Do I think they need an AR-15 or some other rapid fire assault weapon when our ancestors survived quite adequately with long rifles and single shot musket balls? No. Suppose guns were outlawed? Does anyone believe criminals would not develop a way to get guns? We banned alcohol during prohibition and people still drank liquor. Just as extreme positions are taken with gun control; the same occurs with arguments regarding our environment.

            This past August, one of my favorite places in Flagler County was slated to be the site for what was described by the local news service as: 

 The hyper-endurance race, called the “Jacksonville Super at Palm Coast,” entails turning  the preserve into an 8 to 10-mile race course with 24 to 29 “natural” and artificial  obstacles that radically alter the landscape and by Spartan’s own description “may cause substantial wear and tear.” The obstacle courses include barbed wire, scalable walls, mud—though Dunn says mud pits will not be part of this course—fire jumps, tire drags, traverse walls, carrying heavy loads of one sort or another and other obstacles (FlaglerLive, 2015). 

I was absolutely sickened by the thought of such an event taking place at place that is a pristine part of Flagler, and Florida history. I grew up in Florida and spent many a weekend camping and enjoying the beauty of its natural wonders. I took my children camping and shared that same sense of wonder and awe of Mother Nature. Although I am a member of the local tourism and can appreciate their efforts for wanting to bring sporting events to Flagler in order to boost all of the relevant taxes and increase tourism dollars; this was a line in the sand moment. The overall cost and impact to the land far outweighed the added benefit to tourism, at least in my mind. As FlaglerLive (2015) provided:

  Spartan will be charging runners from $79 to $109, and more on the day of the race. It    will have exclusive rights to parking fees and concessions, forbidding the county from    having any competing, similar revenue sources. And Spartan “shall be entitled to retain    all proceeds for the event, including ticketing, merchandise sales, onsite food, beverage    and alcohol sales, coat checks, sponsorship and broadcast rights,” the contract states,    “all obtained and priced in Spartan’s sole discretion.

The ultimate slap in the face was this line, "Rather, the contract leaves Spartan harmless if it does not restore a venue to its original state" (FlaglerLive, 2015). Thanks to many like-minded people, a Facebook Group was created and the event was cancelled. Local happenings affect me more than world-wide events such as world hunger.

            I well remember my parents telling me there were starving children around the world who would be happy to have the dinner my mother worked to prepare. Funny, this same conversation always took place on the nights we had liver; a food I do not eat to this day. Singer opines we have a “positive obligation to help those in great need” so long as the personal cost is not excessive; and, I would add so long as we know the money being sent actually reaches the people and the region in need (Happy & Well, 2012). Singer offers a progressive table as a solution that allows a person to enter their annual earnings, adjust for currency and purchasing power, and arrive at a percentage that allows for charitable giving while not asking the person to give up luxuries such as eating out, or going to the movies (Happy & Well, 2012). Singer states the average Australian would be asked to give five percent of annual earnings. If the average middle-income family earned $50,000; then 5% would equal $2500 annually, or less than $50 weekly (Happy & Well, 2012). Could the average middle-income family afford to divert $50.00 a week? The dilemma, if you will, is that because hunger and poverty happens all the time, each and every day, we do not necessarily hear about it such as we would a disaster like Hurricane Katrina. We know it’s there; but, we don’t wade into the weeds.

            I well remember Katrina. The call to action was heard across the globe, thus demonstrating LaFollette’s (2007) position, “Our global economy makes our mutual dependence clear” (p. 244). Harm had been done and even though neither sole nor predominant responsibility could be assigned to any individual; and, while it mattered not which stage of the “demographic transition theory (DTT)” New Orleans’ residents occupied, there was never any cry to “let’em starve” (LaFollette, 2007, p. 242). Americans gave and gave greatly; and, when it was reported abuses took place regarding government funds that had been given to victims; people questioned purchases such as breast augmentations and designer purses; but, still gave.

            Yes, there are ways we can all help. I volunteer for a program known as Feed Flagler that collects food throughout the year in order to provide not only a Thanksgiving meal for the needy in Flagler County; it also donates canned goods to local food pantries. This is a continuation of helping collect food through the Boys Scouts’ program, Scouting for Food, designed as an Eagle Scout project to address neighborhood hunger. As Singer notes, people are often skeptical with regards to giving money as they are unsure if a greater portion of the funds actually reach targeted countries (Happy & Well, 2012). It seems to me if the IRS can ask for a $1 contribution to the presidential campaign fund; we should be able to designate a portion of our refund to a specific charity that has been approved by the U.S. Government as one that truly meets the needs of the hungry and can demonstrate its programs are effective.

            As I age, some of my views strengthen, while others soften. I see a greater need to be aware of the environmental issues than I did twenty years ago. Likewise, some gun regulation is required; but, not a complete ban and subsequent confiscation. I have grown more critical of world hunger issues primarily because of the groups running the programs. I still recall taxpayer dollars sent to Katrina victims that never purchased survival supplies. Nonetheless, our willingness to protect our values often begins with a line in the sand that in some situations can and should be adjusted based on new information and more experiences. It is the emotion we attach to our protected values that cause us, as Gilbert notes, to become so “bedeviled” with rational decisions (TEDGlobal, 2005). Time is what allows us to hold our ability to periodically adjust our values in our hands and know when to stand firm. Twenty years ago, the odds of changing my values on gun control, the environment, and world hunger were quite slim; but, as I age and acquire more education, I often pause to rethink and readjust. 

References

Happy & Well. (2012, Jun. 30). Peter Singer 'The life you can save' at Happiness & Its Causes             2012. [Video file]. Retrieved from https://www.youtube.com/watch?v=tpV56D05ag0

Hoch, S.J., Kunreuther, H.C., & Gunther, R.E. (2001). Wharton on Making Decisions.

            Hoboken, NJ: John Wiley & Sons, Inc.

LaFollette, H. (2007). The Practice of Ethics. Malden, MA: Blackwell Publishing.

TEDGlobal. (2005). Dan Gilbert: Why we make bad decisions. [Video file]. Retrieved from

            http://www.ted.com/talks/dan_gilbert_researches_happiness#t-1480

Tristam, P. (2015, Aug. 19). Princess Place Preserve Slated for Extreme-Sport-Type Endurance       Race, and 6,000 Racers. FlaglerLive. Retrieved from             http://flaglerlive.com/82576/spartan-race-palm-coast/

A634.9.5.RB_MedleyKim_Oh_Tannenbaum

Oh Tannenbaum!

            As LaFollette (2007) concludes, he asks readers to consider the method to his madness and the manner through which he introduces ethics. I couldn’t help but consider my own method and madness as I decorated the family Christmas tree. I began to consider the many lessons LaFollette (2007) presented. There are more than two sides to the many arguments of hot button issues such as gun control, racism, punishment, and world hunger. A hint of naiveté goes a long way in understanding others’ motives and resisting knee jerk judgements. Finally, although ethics and morality may be demanding, practice is required if we are to achieve an ethical way of living. How amazing is it that a simple, yearly tradition can help bring all of this into focus?

            The Christmas tree begins as a beautiful, evergreen anchor upon which we hang both our memories and hopes. Just as the tree serves as the anchor for a wide array of decorations; so, too are we the anchor for our ethical behavior, to which we can add many lessons and sharpen those already learned. The star which is the first ornament placed every year is my moral compass. For me, it represents all of the lessons learned from my parents. That foundation allows me to expand my knowledge and question long held beliefs and adjust in light of new information. Is it acceptable to tell my children, now my grandchildren that Santa delivers toys around the world in a reindeer driven sleigh? Does he really eat all those cookies and drink all those glasses of milk?

            The lights are next. They represent the light we must constantly shine on subject matters in order to ascertain factors such as knowledge, abilities, age, education, and time; elements that not only help us as individuals to determine our own standards of morality; but, those can alter expectations from others (LaFollette, 2007). The lights on my tree are multi-color. Imagine the argument of racism. On a Christmas tree different colors, resting side-by-side along the boughs of the tree, shed different lights on different ornaments. The same ornament may be viewed differently under the glow of a red, blue, green, or white light. Some trees have all white lights? Could that be racist? For me, one specific color, is rather boring. What about world hunger? Is it wrong for me to have a tree while others barely have food? The many colors of lights on my tree glow in harmony and add to the beauty of the tree. Just as lights come in many shades and styles; so, too does garland.

            Instead of gold or silver garland, I use ribbons and strands of golden pearl-style beads. The ribbons are the many theories of ethics running through the many corners of my mind. I place each ribbon to achieve the best result, or consequence, similar to the predications of consequentialism (LaFollette, 2007). I have dozens of styles of ribbons from which to choose; and, I choose the one that provides the best overall look for the tree, based on its size. Some years I use all of the ribbons, and other years only a few will do. The deontologist in me follows strict rules regarding the overall decorating process. Star first, then lights, followed by ribbons, and pearls. It’s a process my mother followed; and, decorating the tree has always been a way for me to keep her memory alive; therefore, although I could deviate, I do not. The strands of gold pearls remind us that if we get to close to a line that should not be crossed, once crossed the behavior becomes easy to repeat. The strands are hung very close to the end of each branch, giving the illusion of sparkling necklaces draping the tree. Placed too close to the edge, they easily fall and can cause a cascading, crashing effect with other ornaments. After years of decorating, I have learned to place the strands far enough from the edge which leaves room for the many ornaments.

            I always place the handmade ornaments on the tree first. They represent the many memories; and, in the sense of ethics, the lessons learned as a result of practice. I know the historical insight of each ornament made by my children. Making ornaments for the tree was something I enjoyed doing with my children. LaFollette (2007) states a key to becoming virtuous is we must enjoy doing it. It leads to habituation, required for both virtuosity and morality. Memory ornaments, like our own memories, help us recall lessons learned from mistakes, too. The familiar round glass balls that adorn many trees help us to recall that ethics is continual in nature and never-ending. Slippery slope arguments can lead us in circles and make us fear change (LaFollette, 2007). Like the lights, round balls come in many colors; and, again, one color makes for a boring tree.

            The final adornment to my tree are red bows and a set of handmade ornaments that provide the naiveté LaFollette (2007) urges us to cultivate. The bows represent the sense of tying all of the theories together in order to have the complete package for living an ethical life. The handmade ceramic ornaments are hand-painted, whimsical Christmas bears. Each year, I smile as I hang each one and that child-like spirit fills my very soul. It helps me to enjoy Christmas shopping rather than become cross with an overly aggressive shopper. I see the good in people first and blind myself to their faults (LaFollette, 2007).

            Ethics, at least for me, is much like decorating a Christmas tree. It begins with a good base tree. Its star is the moral compass that guides each of us. It requires patience, imagination, and caring to not only decorate a tree; but, to choose to and implement a plan that leads to a more ethical life.

           

References

LaFollette, H. (2007). The Practice of Ethics. Malden, MA: Blackwell Publishing.