Foreword by Nigel Dower, author of
World Ethics: The New Agenda
Peter Brown's book The Commonwealth of Life defends a certain version of cosmopolitanism or global ethics and contrasts it to other ethical approaches including rival forms of global ethics. By a global ethic, or what I called in my own book a 'world ethic,' is meant an ethical theory which asserts both certain universal values, i.e., values to be accepted anywhere, and also responsibilities or duties which are global in scale.In defending his own view Brown is particularly critical of the growth model of mainstream economics, and linked to this both the libertarian ethic lying behind it and the 'morality of states' approach to international relations. In their place he develops a theory of stewardship economics which takes proper account of the 'commonwealth of life,' and a theory of trusteeship and transparent sovereignty in which the role of governments is to protect the basic rights of all, including those falling outside their respective political communities. At the core of this approach is a commitment to three basic rights, adapted from Locke: the rights to bodily integrity, to religious, moral and political choice, and to subsistence. Indeed the whole account is presented as essentially a Lockean account.
The style is robust, the theses controversial and challenging. Readers may find themselves surprised that Locke is used to defend an essentially biocentric, green economics and global perspective. Was not Locke, as a person of his times, essentially anthropocentric, a defender of capitalist property and presenter of a bounded 'citizen' account of obligation within a political community via the social contract? We can of course to some extent pick and choose what we take to be the 'core' elements of historical figures, and there is, to say the least, something refreshing about Brown's use of Locke in these ways. There are times when he seems quicker to contrast his views than he might with alternative views, especially if one distinguishes between what some might do or advocate in the name of an idea and the idea itself. For instance, sustainability and humanitarianism are both contrasted, though it seems that both these ideas are sufficiently flexible that they could be interpreted to incorporate the ideas which Brown himself wants to advocate.
No one who reads this book will fail to notice the energy and passion which runs through the text. Here is a man who cares about the world we live in and, in the words of the early Quaker William Penn, 'endeavours to mend it.' At the same time there is evidence of much learning in relation to the issues which have engaged those in the philosophy and public affairs arena. In this respect he clearly fulfils the aim--one which is sure to be controversial for some--of combining academic integrity with an agenda for radical change.