78 Global Ethics for Leadership
ence in 1776 is one of the most concise affirmations about human com-
munity, derived from both religious conviction and ethical reasoning:
We hold these truths to be self-evident, that all men are created
equal,
that they are endowed by their Creator with certain unalienable
Rights,
that among these are Life, Liberty and the pursuit of Happiness.
These affirmations, as ideals in Ethics, are laudable. But in practice
they are honoured more in breach than compliance. Eleven years of ne-
gotiation elapsed between 1776 when the declaration was proclaimed,
and 1787 when the American Constitution was signed. At stake was
slavery. The southern states wanted it retained, while the northern states
wanted it abolished. Economy of the southern states depended largely on
slave labour, while the northern states were more industrialized. Aboli-
tion of slavery had to make economic sense, in addition to its ethical
soundness. Eric Williams in his book Capitalism and Slavery^38 convinc-
ingly argues that ethical reasoning and moral pleading would not suc-
ceed in dissuading slave traders and owners to abandon slavery. Only
economic benefits would succeed, if and when the slave traders and
owners were convinced that emancipation was more profitable and laud-
able than the slave-based economy. Likewise, William Wilberforce and
the Clapham Sect used economic arguments to lobby the English Par-
liament for legislation against the slave trade and slavery. His persis-
tence both in Parliament and in society is remarkable. To be convincing
he had to extend his arguments beyond morals and ethics to economics.
Garth Lean lucidly describes the contribution of Wilberforce in his book
God’s Politician: Wilberforce’s Struggle^39. In Spite of the lofty ethical
ideals articulated in the American Declaration of Independence, the
American Civil War (1861-65) erupted between the southern (slave-
38
39 Andre Deutsch, 1964^
London, Darton Longman & Todd, 1981.