Tag Archives: judgment

Preston King on Acceptance

As I was saying:

Tolerance features a predominant objection to an item conjoined with some form of free acceptance of that item….one exhibits some general aversion to the item tolerated plus some kind of ‘acceptance’ of it….

Where one objects to an item without regard to any consequences that might flow from acting against it, it is plain that on the crest of that objection rides a predisposition to act against it. Where one dislikes or disapproves of an item, and yet freely accepts it, it is impossible that the objection can be understood as the reason for accepting it. There must be other considerations that stand outside and tend to cut across the objection, thereby producing the item’s acceptance….

When we speak of an objection what we are basically concerned with is a disposition or assessment. When we speak of acceptance, what we are basically concerned with, by contrast, are those consequential acts that are assumed to flow from the disposition or assessment. Assessment of course involves approval or disapproval. Similarly, consequential acts embrace rejection as well as acceptance. The consequence of approval tends to be acceptance. The consequence of disapproval tends to be rejection. In the tolerating conjuncture we discover elements both of objection (dislike/disapproval) and of acceptance. The consequence involved in tolerance, on balance, is acceptance, and it flows from an interruption of the objection. Thus the tolerant consequence is necessarily equivocal — involving either the surrender of some negative impulse or the indulgence of some limited act of association. When we tolerate an x, we accept it either in the sense that we associate with it or do not interfere with it in some limited sphere, in some limited degree. If we tolerate a doctrine, for example, we may do so in the sense that we do not physically attempt to stop others from advocating it (although we would ourselves preach against it). If we tolerate a person, for example, we may do so in the sense that we do not attempt to deprive him of fair trial procedure or of citizenship in our state (although we would not particularly wish to entertain him in our home). The act of acceptance, like the objection which precedes it, comes in varying degrees and applies on varying levels, in different spheres. If one objects to an x, that is a warrant for being dissociated from, or acting against, it. If one objects to a person or doctrine, that is in itself a warrant for having nothing to do with that person or for inhibiting the influence of that doctrine. To tolerate them implies an objection to them; but it also implies some limited form of association or non-interference with them. The act of acceptance, coming in degrees, may range from one to the other. Thus, when we say that we tolerate an x, assuming some form of acceptance of that x (starting for example at the minimal level of mere non-interference), the clarity of the assertion further depends on communicating the degree of our acceptance and the specific sphere or spheres to which it relates….when we display tolerance…we accept, but accept in the sense of some limited degree of association or non-interference with, the object of tolerance.

The act of acceptance in tolerance, since it frequently reduces to a non-act, must be seen most minimally as a remission from intolerance. One may negate one’s intolerance simply by declining to act out one’s disapproval, as also by acting in a manner wholly contrary to that ordinarily implied in or associated with one’s disapproval. The act of acceptance, therefore, has minimal and maximal degrees. Also, an item can be accepted on different levels. One may associate with a person in different degrees within the home, club, church, firm or state. One may tolerate a person when one is prepared to associate with him on some of these levels, but not on others. Suppose we tolerate a Jew, or a Catholic, or an Anglican in the sense that we object to him for religious reasons, while accepting association with him for pecuniary reasons. Our tolerance here may imply ready association on some levels, such as the firm and the state, but dissociation on other levels, such as the home, the club and the church. It may be objected that this is not tolerance but intolerance. The answer, however, is that it is both. One may be tolerant of an item on one level and intolerant on another. That is why it is essential to sort them out. Just as one may tolerate on different levels, so may one tolerate in different degrees on each of these levels. It is always essential to inquire in what area and in what degree a tolerator is tolerant. It makes no sense to speak of a tolerator as being completely tolerant of an item. Where an item is not rejected or discriminated against in any degree, or on any level, it cannot be disliked or disapproved in any degree on any level. Complete remission from intolerance is less a matter of tolerance than of indifference or love. It is for this reason that it is not particularly helpful to speak of a ‘pure’ tolerance…. Complete tolerance has to be regarded as an impossibility. (In saying this the distinction is assumed between tolerance and acceptance.)

-Preston T. King, Toleration, pp. 51-54

Where Are the Women in Mining?

Glencore remains the only FTSE 100 company that does not have a woman on its board of directors. At the shareholder’s meeting at the start of this week, Chairman Tony Hayward promised that the company would remedy the situation by year’s end; but some big institutional investors have grown impatient, and UK business secretary Vince Cable said “it is simply not credible that one company cannot find any suitable women.”

The problem is industry-wide. A 2013 report by Amanda van Dyke (of Palisade Capital and Chair of the organization Women in Mining) and Stephney Dallmann (of PwC) found that mining companies “have the lowest number of women on boards of any listed industry group in the world.”

Maybe that doesn’t come as a great surprise to those familiar with mining, but within the industry there are companies who seem to be doing more than bluffing or hoping the issue will go away. Most of those are high profile global players. Women’s numbers decline steadily as we move down the ranks to the so-called juniors; and the likelihood that women will have a board seat or participate in a board committee also varies by territory. (South Africa leads the pack: over 21% of the committee seats of listed South African mining companies are occupied by women.)

Canada boasts the highest number of listed mining companies, and the “large mining companies in Canada are much further down the road [than smaller firms] in terms of their understanding of the importance of the role women play on boards.” The top-tier Canadian companies with high market capitalization (and the increased visibility that comes with size) have nearly 14% of board directorships held by women, but among the bottom 400 of the world’s top 500 miners, Canada has “the lowest participation on board committees by women, at 5.9%.”

The authors acknowledge that many of these companies are at early stages of development and they have only a few board seats to fill; but if they expect to grow and mature (as they do), there is no time like the present to lead or at least follow the lead of the big league players. When the same men keep winning the game of musical chairs — and when they sit next to each other (as they do) not just on one board, but on several, and their affiliations stretch back over decades — the result is likely to be not just over-familiarity but insularity, both of which are likely to impair and impede judgment. Meetings become a day at the club; the boardroom becomes an echo chamber.

As van Dyke and Dallmann note in a 2014 follow up report, it’s misleading to say, as many mining company executives do when pressed, that the small number of women directors correlates in a meaningful way with the lack of women with mining-related degrees. Only 32% of men on boards of mining companies have an engineering degree. So “there is no shortage of women in the talent pool;” according to van Dyke and Dallmann, “there is simply a perception of a lack of available female talent.”

This blinkered view of reality has real-world consequences, for shareholders and stakeholders in the communities where the miners operate. Mining companies with women on their boards see performance improvements on a number of fronts, from financial to social and environmental performance. “Sustainability” — as measured by water use, Bloomberg ESG score, UN Global Compact participation, Community Spend, and CSR or Sustainability Committee — improves across the board. For example, average total water use by mining companies “decreases steadily with an increase of women” in director roles — though it’s not entirely clear to me why that should be so — and “the amount [mining] companies spend on community projects and initiatives increases with the number of women on the board.” The authors are careful not to urge any hasty conclusions, but after surveying the data they are compelled to suggest that “the security of a company’s social licence to operate may be improved by having women on the board.”

I would go one step further: it’s difficult to countenance a mining company asking for social license to operate even as it deliberately insulates itself from social reality.

Another Postscript on Innovation- Where I’m Going With This "Orientation" Thing

In my last couple of posts I started to make a case for what I admitted might seem like a far-fetched idea: that research into the human condition and the social world could be as deserving of credit and support as scientific and technical research, especially if the goal of supporting “research” with the R & D tax credit is to deliver “public benefits.”

At the very least, non-scientific modes of inquiry – the study of people and society, languages and culture — deserve more credit than currently given (which is, when it comes to the definition of “research” in the R & D tax code, none), because, I suggested, they provide critical balance to innovation, the very thing R & D is supposed to spur. They provide orientation.

I want to talk a little more about the work I want that word to do. I used orientation just to rough out an idea at first, but I’ve come to like it, not in spite of but because of its association with geography, maps, directions, coordinates and a sense of place. Orientation, in the sense I’m using it, is like having an internal compass — a deep sense of where you are, where you ought to go, and the best way to get there.

To take this a little further, orientation requires and stems from a profound sense of place, of the here and now, in all its complexity and connectedness to other places and to what has come before and what is likely to come after. Knowing where you really are is not just local knowledge; it’s knowledge of how you are situated, connected and not connected, where there are continuities and where you can expect discontinuities. For decision-makers, that contextual knowledge is critical to planning and strategy as well as business judgment (and therefore good governance).

Why? Because orientation helps you appreciate and respect limits, providing a much-needed sense of human scale, without which you cannot make innovation meaningful or growth sustainable. Innovation is the spur, orientation, the reins. A good rider needs both. The events of the past few years should make that tolerably clear.

Or, to use the shorthand I’ve been using since my last post: innovation produces wares; orientation creates awareness. I’m not entirely sure of this formulation, because the play on words here disguises as much if not more than it reveals. Wares can take the form of software, hardware, housewares, or other goods and services; I heard someone the other day use the barbarism “thoughtware.” Our word ware comes from an Old English word meaning “goods” – waru. Awareness, on the other hand, would seem to have nothing to do with commodity exchange. We think of it almost as a synonym for consciousness. It derives from the same root as our word guard; to be aware is to keep watch.

But tellingly both words ultimately derive from the same Indo-European root: wer. This particular “wer cluster”

has to do with watching, seeing, and guarding, but the sense of direction is often there—as in guarding (warding) or looking in a certain direction. From this root we get aware and wary, ward (from weard, keeper) and warden, as well as award and reward and wares (things that are guarded or watched).

It’s a good question whether wares need watching because they are valuable or are made valuable by being watched. Likely both, in some measure. Wares – the products of innovation — are the goods awareness watches and keeps, holds and esteems, prizes and guards, the things entrusted to its direction.