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Ethical Business Leadership in Troubling Times最新文献

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There is not enough business ethics in the ethics of digitization 数字化伦理中缺乏足够的商业伦理
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00026
C. Lütge
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引用次数: 2
Disciplining the organization through moral personhood 通过道德人格规范组织
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00014
W. Dubbink, L. Liedekerke
If the organization is to retain legitimacy in a democratic society, the citizens must be assured that the actions that they attribute to organizations remain within the bounds of justice (Donaldson, 1982; Stone, 1975). Society’s primary venue to secure justice has consistently been the imposition of legal prescriptions. Unfortunately, as witnessed daily in media, legal constraint has it limits. It does not always succeed in keeping organizations within the bounds of justice (Maus, 1986; Stone, 1975; Yeager, 1991). ‘They have no soul to damn and no body to kick’, as judge Thurlow famously said in 1845, in order to explain why it is harder to discipline an organization than a human being through legal means (see Coffee, 1981). In the case of human beings, morality has always been another practice restricting and disciplining conduct. It seemed therefore only natural for business ethicists to consider the possibility to discipline organizations through the authority of morality, next to legality, as another safeguard to attain justice (Donaldson, 1982; French, 1979 [1991], 1992). A fierce debate ensued on the issue; a debate that still has not ended (Arnold, 2006; Danley, 1999; De George, 1981; French, 1979 [1991], 1992, 1996; Goodpaster, 1983; Hasnas, 2012; Hess, 2013; Keeley, 1988; Ladd, 1970; Moore, 1999; Philips, 1995; Ronnegard, 2015; Sepinwall, 2016; Velasquez, 1983 [1991], 2003; Werhane, 1985; Wolf, 1985, 2015). In this chapter we focus on business ethicists who turned to morality for instrumental reasons only: to discipline the organization and keep it from causing problems like environmental pollution, fraud, human rights violations and so forth. We refer to these business ethicists as ‘functionalists’ and regard French (1979 [1991], 1992) and Donaldson (1982) as primary examples of such a functionalist approach. Functionalists look at morality as applied to the organization as a mere means that must help to attain a goal that legal arrangements are not able to attain by themselves: justice for all citizens. A good reason why it makes sense for functionalists to be attracted to morality is that its modus operandi differs from the law (i.e., legality). Ultimately, legality disciplines human beings through the threat of external punishment. Morality disciplines human beings through – what we will later explain as – ‘voluntarily induced restraint’. Because of this different modus operandi, using morality can be seen as a real addition to legality, at least as regards human beings. The functionalists claim that it can also work in relation to organizations – but that remains to be seen. We agree with the functionalists that society needs an additional mechanism to discipline the organization. We also agree that discipline through voluntary induced restraint is a good addition – if it would work. At the same time, the chapter acknowledges that the project of the functionalists has failed, at least partly. Considering what the functionalists aim
如果组织要在民主社会中保持合法性,就必须确保公民认为组织的行为保持在正义的范围内(Donaldson, 1982;石头,1975)。社会保障正义的主要场所始终是法律规定的强加。不幸的是,正如每天在媒体上看到的那样,法律约束有其局限性。它并不总是成功地将组织保持在正义的范围内(Maus, 1986;石头,1975;耶格尔,1991)。“他们没有灵魂可以骂,也没有身体可以踢”,正如瑟洛法官在1845年所说的那样,这是为了解释为什么通过法律手段约束一个组织比约束一个人更难(见咖啡,1981)。就人类而言,道德一直是约束和约束行为的另一种实践。因此,对于商业伦理学家来说,考虑通过道德的权威来约束组织的可能性是很自然的,仅次于合法性,作为实现正义的另一种保障(Donaldson, 1982;法国,1979[1991],1992)。这个问题引发了激烈的辩论;一场尚未结束的辩论(阿诺德,2006;Danley, 1999;德·乔治,1981;法国,1979 [1991],1992,1996;Goodpaster, 1983;Hasnas, 2012;赫斯,2013;基利,1988;拉德,1970;摩尔,1999;飞利浦,1995;Ronnegard, 2015;Sepinwall, 2016;委拉斯开兹,1983 [1991],2003;Werhane, 1985;Wolf, 1985, 2015)。在本章中,我们将重点关注那些仅仅出于工具原因而转向道德的商业伦理学家:约束组织,防止其造成环境污染、欺诈、侵犯人权等问题。我们将这些商业伦理学家称为“功能主义者”,并将French(1979[1991], 1992)和Donaldson(1982)视为这种功能主义方法的主要例子。功能主义者认为,适用于组织的道德仅仅是一种手段,它必须有助于实现法律安排本身无法实现的目标:为所有公民伸张正义。功能主义者被道德所吸引的一个很好的理由是,道德的运作方式不同于法律(即合法性)。最终,合法性通过外部惩罚的威胁来约束人。道德规范人类是通过——我们稍后将解释为——“自愿诱导的约束”。由于这种不同的操作方式,使用道德可以被视为对合法性的真正补充,至少对人类而言是这样。功能主义者声称,它也可以与组织有关,但这还有待观察。我们同意功能主义者的观点,即社会需要一种额外的机制来约束组织。我们还同意,通过自愿诱导约束的纪律是一个很好的补充——如果它能起作用的话。与此同时,本章承认功能主义者的计划已经失败,至少部分失败了。考虑到功能主义者的目的,他们的建议应该是:
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引用次数: 0
Business ethics as critical thinking: moral motivations and the limits of ethics 作为批判性思维的商业伦理:道德动机和伦理的局限性
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00011
Zsolt Boda
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引用次数: 1
An ethical problem in troubled times: ethical decision making by local managers employing an immigrant workforce in Gaziantep, Turkey 困难时期的道德问题:土耳其加济安泰普雇用移民劳动力的当地经理的道德决策
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00023
Mahmut Arslan, Mustafa Kemal Yilmaz
This paper aims to understand the ethical decision-making process of local managers of mediumsized companies in Gaziantep, a highly industrialized metropolis in Turkey, near the Syrian border, where there has been an influx of Syrian refugees. Intensive interviews were conducted using a semi-structured questionnaire allowing participants to state their views and tell their stories. The findings revealed that the managers of the companies had difficulty making ethical decisions about how to treat the Syrian immigrants, especially during the initial phase of the crisis, and they took wrong steps when they faced with both economic and social conflicts. Thus, they faced some serious ethical challenges.
本文旨在了解加济安泰普(Gaziantep)当地中型企业管理人员的道德决策过程。加济安泰普是土耳其高度工业化的大都市,靠近叙利亚边境,那里有大量叙利亚难民涌入。密集的访谈使用半结构化问卷进行,允许参与者陈述他们的观点并讲述他们的故事。调查结果显示,这些公司的管理人员在如何对待叙利亚移民的问题上难以做出道德决策,尤其是在危机的最初阶段,当他们面临经济和社会冲突时,他们会采取错误的步骤。因此,他们面临着一些严重的伦理挑战。
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引用次数: 0
Crucial differences among three types of apologies and their shared ethical grounding in integrity 三种类型的道歉之间的关键区别及其在诚信方面的共同伦理基础
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00015
D. Koehn
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引用次数: 0
Future Earth leadership 未来地球的领导
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00027
Eleanor O'Higgins, L. Zsolnai
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引用次数: 0
Stepping down rather than up: the ethical option for business in our troubling times 退而不升:在我们这个麻烦时代,企业的道德选择
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00009
D. Ladkin
In an interview with the New York Times in August of 2017, the Chief Executive of Apple Computers, Tim Cook was quoted to have said that because government was becoming ‘less functional’ and ‘less able to work at the speed it once did’, businesses and other areas of society needed to ‘step up’ to fulfil the roles that government once played (Sorkin, 2017). This chapter argues a contrary view: that the truly ethical response for business in our troubling times is to step ‘down’, rather than ‘up’. The idea that corporations need to step up in order to fill a moral gap speaks to the assumption that they are now the prime actors within society whose operational approaches will best serve society at large. Secondly, it assumes that businesses, rather than elected government officials, are best placed to decide how to serve wider societal interests. Furthermore, it intimates that businesses themselves can choose the ways of stepping up that suit them best. This is clearly the case for Apple, who donated $10 million to hurricane relief in 2017 (Mejia, 2017) but simultaneously holds over $252 billion in offshore accounts in order not to pay tax on these profits (Drucker and Bowen, 2017). Stepping down, that is, businesses taking a place as one voice among many rather than assuming the role of central actors in society, offers a direct challenge to the neoliberal ideology of our times. Neoliberalism places market mechanisms and the pursuit of profit as central to human endeavour. As primary players within markets businesses have become dominant actors whose interests trump all others (Klein, 2014). Cook’s statement speaks of the hubris that attends principal and privileged positions. Indeed, corporations’ central position is so unequivocally dominant that Cook’s statement is interpreted as an indication of his intent to take a moral lead, rather than as a practice of applying bandaids to good causes (as well as a step which attracts favourable media attention).
在2017年8月接受《纽约时报》采访时,苹果公司首席执行官蒂姆·库克(Tim Cook)被引述说,由于政府正在变得“功能减弱”,“无法以以前的速度工作”,企业和社会其他领域需要“加紧”履行政府曾经扮演的角色(Sorkin, 2017)。本章提出了一个相反的观点:在我们这个麻烦的时代,对企业真正合乎道德的回应是“下台”,而不是“上位”。企业需要加强以填补道德空白的想法,说明了这样一种假设,即它们现在是社会中的主要参与者,其运营方法将最好地为整个社会服务。其次,它假设企业,而不是民选的政府官员,最有资格决定如何为更广泛的社会利益服务。此外,这表明企业自己可以选择最适合自己的方式。这显然是苹果公司的情况,他们在2017年为飓风救援捐赠了1000万美元(Mejia, 2017),但同时持有超过2520亿美元的离岸账户,以便不为这些利润纳税(Drucker和Bowen, 2017)。退让,也就是让企业在众多声音中占据一席之地,而不是在社会中扮演核心角色,这对我们这个时代的新自由主义意识形态构成了直接挑战。新自由主义将市场机制和对利润的追求作为人类努力的核心。作为市场中的主要参与者,企业已经成为主导角色,其利益超过所有其他(Klein, 2014)。库克的声明体现了校长和特权阶层的傲慢。事实上,企业的核心地位是如此明确地占据主导地位,以至于库克的声明被解读为他有意在道德上起带头作用的迹象,而不是一种为公益事业贴上创可贴的做法(以及吸引有利媒体关注的一步)。
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引用次数: 0
Leadership ethics for a troubled world: responsibility for the whole 混乱世界的领导伦理:对整体负责
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00020
S. Waddock
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引用次数: 3
The board of directors’ role in ensuring accountability and creating value: stakeholder and shareholder complementarity 董事会在确保问责制和创造价值方面的作用:利益相关者和股东互补性
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00016
Cynthia E. Clark
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引用次数: 2
Becoming responsible: understanding the organizational power dynamics of CSR and corporate ethics 负责任:了解企业社会责任和企业道德的组织权力动态
Pub Date : 2019-12-06 DOI: 10.4337/9781789903058.00012
L. Spence, Steen Vallentin
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引用次数: 0
期刊
Ethical Business Leadership in Troubling Times
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