The fact that managers pursue corporate growth and diversification as a primary objective, and that this objective might be contrary to other corporate goals, is well established. For example, Adams and Brock in The Bigness Complex note that “America’s corporate giants have not performed well over the last fifteen years...Bigness has not delivered the goods, and thus fact is no longer a secret” (1986, p. xi). Recent evidence to support this claim is provided in an extensive empirical study by Ramezani, Soenen, and Jung who analyze several thousand firms over a period of eleven years from 1990 through 2000. They define corporate growth in terms of the growth rate in sales, and shareholder value in terms of both economic value added (EVA) and abnormal stock-market returns. (These definitions of corporate growth and shareholder value are used throughout this paper.) They conclude that “although the corporate profitability measures generally rise with earnings and sales growth, an optimal point exists beyond which further growth and sales growth, an optimal point exists beyond which further growth destroys shareholder value...” (2002, p. 56). They note that many firms go beyond this optimal point and conclude that “corporate managers need to abandon the habit of blindly increasing company size” (p. 65).
{"title":"Size Matters: Why Managers Should Pursue Corporate Growth, Even at the Expense of Shareholder Value","authors":"J. Dobson","doi":"10.5840/BPEJ200423315","DOIUrl":"https://doi.org/10.5840/BPEJ200423315","url":null,"abstract":"The fact that managers pursue corporate growth and diversification as a primary objective, and that this objective might be contrary to other corporate goals, is well established. For example, Adams and Brock in The Bigness Complex note that “America’s corporate giants have not performed well over the last fifteen years...Bigness has not delivered the goods, and thus fact is no longer a secret” (1986, p. xi). Recent evidence to support this claim is provided in an extensive empirical study by Ramezani, Soenen, and Jung who analyze several thousand firms over a period of eleven years from 1990 through 2000. They define corporate growth in terms of the growth rate in sales, and shareholder value in terms of both economic value added (EVA) and abnormal stock-market returns. (These definitions of corporate growth and shareholder value are used throughout this paper.) They conclude that “although the corporate profitability measures generally rise with earnings and sales growth, an optimal point exists beyond which further growth and sales growth, an optimal point exists beyond which further growth destroys shareholder value...” (2002, p. 56). They note that many firms go beyond this optimal point and conclude that “corporate managers need to abandon the habit of blindly increasing company size” (p. 65).","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"45-59"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71239477","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Teaching Moral Responsibility within Organizations: Are We Doing What We Should?","authors":"Michael Davis","doi":"10.5840/BPEJ200423317","DOIUrl":"https://doi.org/10.5840/BPEJ200423317","url":null,"abstract":"","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"77-91"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71239861","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The day that Martha Stewart, the stylist of classy consumption for the masses, was found guilty, her company lost twenty-three percent of its value on the stock market. It even lost more before it made its surprising recovery. Corporations are like churches; they are hard to kill (although they can be bought out more easily). Now, after her release, sales of her household goods continue to flourish, television shows sponsored by the corporation are developing further the kinds of products she offers, and she has become the pop-heroine of entrepreneurial capitalism. In the long run, people want what she offers: a sense of style in the ordinary things of life?food, home d?cor, gardening, entertaining, and business opportunity. Now here is a question: Did her corporation create that desire by ad vertising, or did she build her fame and fortune by serving the unarticulated wants of the general population? Advertising can help define new wants and articulate new desires; but as I understand it, advertising campaigns do not always work. They have to connect with a latent range of desires already present among the populace. Think of Christmas as a time of massive buying. It was not always the case that purchases were so high for that holiday that they equaled another fiscal month for merchants, so that the overall earnings for the season determined whether profits for the year went up or down. There are studies of these things. Leigh Eric Schmitt, in his
{"title":"Reflections on Consumerism in a Global Era","authors":"M. Stackhouse","doi":"10.5840/BPEJ20042343","DOIUrl":"https://doi.org/10.5840/BPEJ20042343","url":null,"abstract":"The day that Martha Stewart, the stylist of classy consumption for the masses, was found guilty, her company lost twenty-three percent of its value on the stock market. It even lost more before it made its surprising recovery. Corporations are like churches; they are hard to kill (although they can be bought out more easily). Now, after her release, sales of her household goods continue to flourish, television shows sponsored by the corporation are developing further the kinds of products she offers, and she has become the pop-heroine of entrepreneurial capitalism. In the long run, people want what she offers: a sense of style in the ordinary things of life?food, home d?cor, gardening, entertaining, and business opportunity. Now here is a question: Did her corporation create that desire by ad vertising, or did she build her fame and fortune by serving the unarticulated wants of the general population? Advertising can help define new wants and articulate new desires; but as I understand it, advertising campaigns do not always work. They have to connect with a latent range of desires already present among the populace. Think of Christmas as a time of massive buying. It was not always the case that purchases were so high for that holiday that they equaled another fiscal month for merchants, so that the overall earnings for the season determined whether profits for the year went up or down. There are studies of these things. Leigh Eric Schmitt, in his","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"27-42"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71240063","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the early 1990s I began interviewing evangelical CEOs for my book Believers in Business (Nashville, TN: Thomas Nelson, 1994).1 This was the first time I had researched religion and business ethics, and my question then was simple: "Is there a connection between evangelical belief and running a for-profit corporation? How does Christian faith influence busi ness leadership?" I recall that most academicians thought my question to be either a radical criticism or a totally clueless inquiry, on the identical assumption that the answer was already obvious: "not at all." The general thinking was that business had no ethics, or if it did, that modern economic life had secularized all that was once sacred in the business worldview and American culture. The latter view had, of course, been notably articulated by Harvey Cox in his book, The Secular City (New York: Macmillan, 1965), an assertion that had caused Time magazine to declare God was dead. In 1967 my colleague Peter Berger made the famous observation that the sacred canopy once protecting and governing American public life had been torn in two. The dominant modern worldview of sheer rationality had led to a "disenchantment of the world" (The Sacred Canopy, Garden City, NY: Doubleday, 1967). Many managers and business professors felt that this was as it should be. Presumably, there would be less possibility of irrationality (read, unprofitability) or intolerance (read, end of Protestant establishment) in decision-making, which would presumably result in better economics and better ethics in business.
{"title":"Lasting Success for the Christian in Business","authors":"L. Nash","doi":"10.5840/BPEJ20042344","DOIUrl":"https://doi.org/10.5840/BPEJ20042344","url":null,"abstract":"In the early 1990s I began interviewing evangelical CEOs for my book Believers in Business (Nashville, TN: Thomas Nelson, 1994).1 This was the first time I had researched religion and business ethics, and my question then was simple: \"Is there a connection between evangelical belief and running a for-profit corporation? How does Christian faith influence busi ness leadership?\" I recall that most academicians thought my question to be either a radical criticism or a totally clueless inquiry, on the identical assumption that the answer was already obvious: \"not at all.\" The general thinking was that business had no ethics, or if it did, that modern economic life had secularized all that was once sacred in the business worldview and American culture. The latter view had, of course, been notably articulated by Harvey Cox in his book, The Secular City (New York: Macmillan, 1965), an assertion that had caused Time magazine to declare God was dead. In 1967 my colleague Peter Berger made the famous observation that the sacred canopy once protecting and governing American public life had been torn in two. The dominant modern worldview of sheer rationality had led to a \"disenchantment of the world\" (The Sacred Canopy, Garden City, NY: Doubleday, 1967). Many managers and business professors felt that this was as it should be. Presumably, there would be less possibility of irrationality (read, unprofitability) or intolerance (read, end of Protestant establishment) in decision-making, which would presumably result in better economics and better ethics in business.","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"43-67"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71240078","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In recent years private single-sex clubs have been subjected to a great deal of moral criticism. They have been condemned as sexist, as illegitimately withholding social and professional benefits from the sex that they exclude, and (in their masculine form) as the remnants of a morally bankrupt patri archal system that should finally be swept away. Unfortunately for such clubs, the sound and fury that is currently directed at them signifies some thing rather than nothing. In Britain, legal steps have been taken to require that if such clubs admit persons of the excluded sex as Associate members, then the Associate members must receive the same club benefits as the Full members.1 More drastically, Lord Watson of Invergowrie, the Scottish Tourism, Culture, and Sport Minister, proposed that single-sex golf clubs be disbarred from hosting the British Open, while the all-male Augusta Nation al Golf Club in the United States has been subject to considerable public pressure to admit female members.2,3 Even single-sex clubs that are not so clearly in the public eye have been subjected to pressure to change. For ex ample, the all-male Kate Kennedy Club of St. Andrews University (dedi cated to maintaining the traditions of the university and the town, improving town-gown relations, and raising money for charity) has been criticized in the Scottish Parliament for its "discriminatory" membership policies.4 Moreover, the moral disapproval of such clubs is not only restricted to their traditional opponents on the political left. In 2001, for example, Iain Dun can Smith, the then leader of the Conservative Party, refused an invitation toj?in the all-male Car lton Club on the grounds that the membership of this
近年来，私人单一性别的俱乐部受到了大量的道德批评。他们被谴责为性别歧视者，被认为非法地剥夺了他们所排斥的性别的社会和职业利益，并且(以男性的形式)被认为是道德败坏的父权制度的残余，最终应该被扫除。不幸的是，对于这些俱乐部来说，目前针对他们的声音和愤怒意味着一些东西，而不是没有。在英国，已经采取了法律措施，要求如果这些俱乐部接纳被排除在外的性别的人作为准会员，那么准会员必须享受与正式会员相同的俱乐部福利更为激进的是，苏格兰旅游、文化和体育部长、因弗高里的沃森勋爵(Lord Watson of Invergowrie)提议取消单一性别高尔夫俱乐部举办英国公开赛的资格，而美国全男性的奥古斯塔国家高尔夫俱乐部(Augusta national golf Club)一直受到相当大的公众压力，要求其接纳女性会员。即使是在公众视野中不那么明显的单身男女俱乐部也受到了改变的压力。例如，圣安德鲁斯大学的凯特·肯尼迪俱乐部(致力于维护大学和城镇的传统，改善城镇与学生之间的关系，并为慈善事业筹集资金)因其“歧视性”的会员政策而受到苏格兰议会的批评此外，对这些俱乐部的道德反对不仅限于它们在政治上的传统对手。例如，2001年，当时的保守党领袖伊恩·邓·史密斯(Iain Dun can Smith)拒绝了一项邀请。在全是男性的卡尔顿俱乐部的理由是，这个会员
{"title":"Executives, Professionals, and the Morality of Single-Sex Clubs","authors":"J. Taylor","doi":"10.5840/BPEJ200423318","DOIUrl":"https://doi.org/10.5840/BPEJ200423318","url":null,"abstract":"In recent years private single-sex clubs have been subjected to a great deal of moral criticism. They have been condemned as sexist, as illegitimately withholding social and professional benefits from the sex that they exclude, and (in their masculine form) as the remnants of a morally bankrupt patri archal system that should finally be swept away. Unfortunately for such clubs, the sound and fury that is currently directed at them signifies some thing rather than nothing. In Britain, legal steps have been taken to require that if such clubs admit persons of the excluded sex as Associate members, then the Associate members must receive the same club benefits as the Full members.1 More drastically, Lord Watson of Invergowrie, the Scottish Tourism, Culture, and Sport Minister, proposed that single-sex golf clubs be disbarred from hosting the British Open, while the all-male Augusta Nation al Golf Club in the United States has been subject to considerable public pressure to admit female members.2,3 Even single-sex clubs that are not so clearly in the public eye have been subjected to pressure to change. For ex ample, the all-male Kate Kennedy Club of St. Andrews University (dedi cated to maintaining the traditions of the university and the town, improving town-gown relations, and raising money for charity) has been criticized in the Scottish Parliament for its \"discriminatory\" membership policies.4 Moreover, the moral disapproval of such clubs is not only restricted to their traditional opponents on the political left. In 2001, for example, Iain Dun can Smith, the then leader of the Conservative Party, refused an invitation toj?in the all-male Car lton Club on the grounds that the membership of this","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"93-105"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71239870","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"A stakeholder approach to ethical human resource management","authors":"M. Greenwood, J. Simmons","doi":"10.5840/BPEJ200423313","DOIUrl":"https://doi.org/10.5840/BPEJ200423313","url":null,"abstract":"","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"3-23"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71239427","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
"Es kann einer Person offentsichtlich erscheinen, dass Selbst reflexion sie in eine panische emotionale Verfassung bringen w?rde. Gerade dies kann ein bewusster oder unbewusster Grund sein, auf Selbstreflexion zu verzichten" (L?w-Beer. s. 14). (Reflecting on yourself can bring you into emotional panic. This can be a conscious or unconscious reason to avoid self reflection.) Business ethics, as an academic field, seeks to elucidate and critique the moral dimensions of business. We examine "moralizing" as a term for moral critique in business ethics. Textbooks on business ethics usually do not deal with the phenomenon of moralizing, even though it is a widespread phenomenon that should be clarified and cautioned against. The same is true of inappropriate charges of moralizing. With the aim of furthering responsible communication in business, this paper presents a critique of both moralizing and inappropriate charges of moralizing.
他说:“康涅狄格人是一种冒犯人性的人，”他说，“自我反省是一种不自觉的情感，是一种不自觉的情感。”Gerade dies kann ein bewusster der unbewusster Grund sein, auf selbstreflextion zu verzichten (L?w-Beer)。年代。14)。(反思自己会让你陷入情绪恐慌。这可能是避免自我反省的有意识或无意识的原因。)商业伦理作为一个学术领域，试图阐明和批判商业的道德层面。我们研究“道德化”作为商业伦理道德批判的术语。商业伦理教科书通常不涉及道德化现象，尽管这是一个普遍存在的现象，应该加以澄清和警告。同样的道理也适用于不恰当的道德说教。为了促进商业中负责任的沟通，本文对道德化和不恰当的道德化指控进行了批判。
{"title":"On Moralizing in Business Ethics","authors":"H. Koppang, Mike W. Martin","doi":"10.5840/BPEJ200423319","DOIUrl":"https://doi.org/10.5840/BPEJ200423319","url":null,"abstract":"\"Es kann einer Person offentsichtlich erscheinen, dass Selbst reflexion sie in eine panische emotionale Verfassung bringen w?rde. Gerade dies kann ein bewusster oder unbewusster Grund sein, auf Selbstreflexion zu verzichten\" (L?w-Beer. s. 14). (Reflecting on yourself can bring you into emotional panic. This can be a conscious or unconscious reason to avoid self reflection.) Business ethics, as an academic field, seeks to elucidate and critique the moral dimensions of business. We examine \"moralizing\" as a term for moral critique in business ethics. Textbooks on business ethics usually do not deal with the phenomenon of moralizing, even though it is a widespread phenomenon that should be clarified and cautioned against. The same is true of inappropriate charges of moralizing. With the aim of furthering responsible communication in business, this paper presents a critique of both moralizing and inappropriate charges of moralizing.","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"107-114"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71239878","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Several years ago John Houck and Oliver Williams (1996) produced a book entitled Is the Good Corporation Dead? It was prompted by the question of whether globalization is changing?or worse?eliminating, our modern sense of corporate social responsibility (CSR). As is often the case with edited compilations, there was a range of opinions expressed, both about what defines CSR and what should be done to save it. But if there was a common theme, it was that while the "good" corporation is not dead, it is certainly facing new challenges because of globalization. To this I would add that new opportunities for CSR are emerging as well. Globalization is expanding the reach of even the smallest businesses, and with that comes the capacity to do great harm or great good. The CSR debate more often emphasizes the former; this essay will focus on the latter. Anyone familiar with the CSR debate knows that the only real dif ference between the concerns being raised today?corporate obligations toward employees and other stakeholders, the ethics of outsourcing, down sizing, and so on?and those raised in past decades, is the global nature of today's marketplace. Where once the debate focused on the ethicality of, for example, outsourcing certain stages of the production process to low wage states like South Carolina or Mississippi, now the sharpest criticism is reserved for those who use overseas sources.
{"title":"Corporate Social Responsibility in a Globalizing World: What's a Christian Executive to Do?","authors":"Steven L. Rundle","doi":"10.5840/BPEJ200423410","DOIUrl":"https://doi.org/10.5840/BPEJ200423410","url":null,"abstract":"Several years ago John Houck and Oliver Williams (1996) produced a book entitled Is the Good Corporation Dead? It was prompted by the question of whether globalization is changing?or worse?eliminating, our modern sense of corporate social responsibility (CSR). As is often the case with edited compilations, there was a range of opinions expressed, both about what defines CSR and what should be done to save it. But if there was a common theme, it was that while the \"good\" corporation is not dead, it is certainly facing new challenges because of globalization. To this I would add that new opportunities for CSR are emerging as well. Globalization is expanding the reach of even the smallest businesses, and with that comes the capacity to do great harm or great good. The CSR debate more often emphasizes the former; this essay will focus on the latter. Anyone familiar with the CSR debate knows that the only real dif ference between the concerns being raised today?corporate obligations toward employees and other stakeholders, the ethics of outsourcing, down sizing, and so on?and those raised in past decades, is the global nature of today's marketplace. Where once the debate focused on the ethicality of, for example, outsourcing certain stages of the production process to low wage states like South Carolina or Mississippi, now the sharpest criticism is reserved for those who use overseas sources.","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"171-183"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71239997","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Market complexity, ongoing change, and the effect of postmodern assump tions on capitalism leave organizational leaders to manage a degree of ambiguity historically unknown. In the midst of such ambiguity, leaders must respond to multiple constituents with competing demands (Fama, 1980), operating within structures that minimize the leaders' formal authority (e.g., Miles and Snow, 1986). The leaders' task, therefore, becomes the management of market and value ambiguity without formal influence, or at least with primarily informal influence (Kotter, 1985). It is in this ambiguous context that most organizational leaders are challenged with making and implementing ethical decisions (Donaldson, 2003). Overly simplistic assistance to leaders will not satisfy their complex needs. They require an integrated and appropriately sophisticated model for ethical decision-making. Christian leaders may require more, because they believe they are wrestling with truth in the midst of apparent chaos. Many promising advances are available to assist them, yet organizational efforts continue to strive for a more satisfactory integration. Given the overwhelming breadth and depth of ethical perspectives to date (Stackhouse, 1995), full and satisfactory integration is ultimately attainable only by God. However, we are called to the task of ongoing
{"title":"Integration in Christian Ethical Decision-making","authors":"S. Jackson","doi":"10.5840/BPEJ20042347","DOIUrl":"https://doi.org/10.5840/BPEJ20042347","url":null,"abstract":"Market complexity, ongoing change, and the effect of postmodern assump tions on capitalism leave organizational leaders to manage a degree of ambiguity historically unknown. In the midst of such ambiguity, leaders must respond to multiple constituents with competing demands (Fama, 1980), operating within structures that minimize the leaders' formal authority (e.g., Miles and Snow, 1986). The leaders' task, therefore, becomes the management of market and value ambiguity without formal influence, or at least with primarily informal influence (Kotter, 1985). It is in this ambiguous context that most organizational leaders are challenged with making and implementing ethical decisions (Donaldson, 2003). Overly simplistic assistance to leaders will not satisfy their complex needs. They require an integrated and appropriately sophisticated model for ethical decision-making. Christian leaders may require more, because they believe they are wrestling with truth in the midst of apparent chaos. Many promising advances are available to assist them, yet organizational efforts continue to strive for a more satisfactory integration. Given the overwhelming breadth and depth of ethical perspectives to date (Stackhouse, 1995), full and satisfactory integration is ultimately attainable only by God. However, we are called to the task of ongoing","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"115-133"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71240253","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
effective implementation of total quality management (hereinafter, TQM). Quality management practices provide a suitable form of materialization for the basic principles of Confucian ethics: the acquisition of knowledge, indi vidual moral preparation, use of rituals and procedures (//), reciprocity and moral leadership by not doing. Several articles published recently highlight the importance of ethics in TQM and the need for more research and scholarship on the ethical aspects of it. For example, Perles (2002) suggests that leadership has a major impact on the effective implementation of total quality management and that TQM has an important ethical dimension. Guillen and Gonzales (2001) define leadership as multifaceted, including an ethical aspect, and suggest that a distinction be made between managerial commitment and leadership while introducing TQM. Raiborn and Payne (1996) argue that the basic principles of TQM are closely related to good business ethics and offer a brief discussion of the applicability of Kantian and Rawlsian philosophies to TQM.
{"title":"Confucianism as an Ethical Foundation for Total Quality Management","authors":"G. Meirovich, Edward J. Romar","doi":"10.5840/BPEJ200423314","DOIUrl":"https://doi.org/10.5840/BPEJ200423314","url":null,"abstract":"effective implementation of total quality management (hereinafter, TQM). Quality management practices provide a suitable form of materialization for the basic principles of Confucian ethics: the acquisition of knowledge, indi vidual moral preparation, use of rituals and procedures (//), reciprocity and moral leadership by not doing. Several articles published recently highlight the importance of ethics in TQM and the need for more research and scholarship on the ethical aspects of it. For example, Perles (2002) suggests that leadership has a major impact on the effective implementation of total quality management and that TQM has an important ethical dimension. Guillen and Gonzales (2001) define leadership as multifaceted, including an ethical aspect, and suggest that a distinction be made between managerial commitment and leadership while introducing TQM. Raiborn and Payne (1996) argue that the basic principles of TQM are closely related to good business ethics and offer a brief discussion of the applicability of Kantian and Rawlsian philosophies to TQM.","PeriodicalId":53983,"journal":{"name":"BUSINESS & PROFESSIONAL ETHICS JOURNAL","volume":"23 1","pages":"25-44"},"PeriodicalIF":0.4,"publicationDate":"2004-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"71239470","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
京公网安备 11010802042870号
京ICP备2023020795号-1
扫码关注我们
求助内容：
应助结果提醒方式：