
Additional remarks about the proposed Reconciliation and Unity Commission, Address to the Editors' Forum, Suva, 27 July 2005
In "Staff members' personal donations for giving season 2016" https://blog.givewell.org/2016/12/09/staff-members-personal-donations-giving-season-2016/, December 2016
Context: Regarding (b) ["checking boxes I want to check for considering myself a personally moral/ethical person, which is related but not identical to trying for maximum expected positive impact on the world"]: every year, I want to give a significant amount to "charity" as conventionally construed, straightforwardly helping the less fortunate. I generally believe in trying to be an ethical person by a wide variety of different ethical standards (not all of which are consequentialist). And I wouldn't feel that I were meeting this standard if I were giving nothing (or a trivial amount) to known, outstanding opportunities to help the less fortunate, for purposes of saving as much money as possible for adversarial projects (such as political campaigns) and/or more speculative projects (such as work related to artificial intelligence). I think the best giving opportunities in this category are GiveWell's top charities, so I will be giving a portion of this year's donation there, following the recommended allocation.
Additional remarks about the proposed Reconciliation and Unity Commission, Address to the Editors' Forum, Suva, 27 July 2005
Boas (1928) in foreword to Margaret Mead (1928) Coming of Age in Samoa.
A business of high principle generates greater drive and effectiveness because people know they can do the right thing decisively and with confidence. ...
A business of high principle attracts high-caliber people more easily, thereby gaining a basic competitive and profit edge. ...
A business of high principle develops better and more profitable relations with customers, competitors, and the general public, because it can be counted on to do the right thing at all times. By the consistently ethical character of its actions, it builds a favorable image.
Source: The Will to Manage (1966), p. 26
in Tony Judt: the last interview http://www.prospectmagazine.co.uk/magazine/tony-judt-interview by Peter Jukes (2010)
Source: The Priestly Kingdom (1984), p. 138
France and Italy as compared with Britain and with each other
The Impartial Spectator: Adam Smith's Moral Philosophy (2007), Ch. 1: Two Versions
Source: Man for Himself (1947), Ch. 3
Context: Temperament refers to the mode of reaction and is constitutional and not changeable; character is essentially formed by a person’s experiences, especially of those in early life, and changeable, to some extent, by insights and new kinds of experiences. If a person has a choleric temperament, for instance, his mode of reaction is "quick and strong.” But what he is quick or strong about depends on his kind of relatedness, his character. If he is a productive, just, loving person he will react quickly and strongly when he loves, when he is enraged by injustice, and when he is impressed by a new idea. If he is a destructive or sadistic character, he will be quick and strong in his destructiveness or in his cruelty. The confusion between temperament and character has had serious consequences for ethical theory. Preferences with regard to differences in temperament are mere matters of subjective taste. But differences in character are ethically of the most fundamental importance.
Source: Rules for Radicals: A Practical Primer for Realistic Radicals (1971), p. 34