Philosophy, business and ethics

Our desire to be creative and the need for ethics in life can come together in excellent business practices. Ideas from Hegel and Nietzsche show that the intrinsic worth of these practices depends upon the stakeholder life-work ethic (motivation), business ethics (relationships) and responsible corporate governance (authority for decision-making)

The dynamics of business ethics: a function of time and culture-cases and models

Examines the construct of ethics in general and of business ethics in particular. Provides a conceptual discussion of the dynamics of ethics in society and the dynamics of business ethics in the marketplace. Ethics and business ethics constructs are dependent upon two principal parameters – time and culture. Eventually, ethics and business ethics are about what is perceived as acceptable or unacceptable at a specific time and in a specific cultural setting. What was ethical yesterday may not be ethical today, and what is ethical today may not be ethical tomorrow. Furthermore, both the company’s view and the views of others may determine what is acceptable or unacceptable in business ethics. This is a social construction that may differ between the parties involved in a specific context. The discussion is supported by two brief and different cases from the automobile industry. This research contributes a set of generic models that examine business ethics dynamics.

Journalism ethics : arguments and cases

Situating modern ethical dilemmas in a social and historical context, this text encourages students to think critically about the theory and practice of journalism ethics. It has been fully updated in every chapter with new examples and cases taken from 'yesterday's headlines'.

A cross-cultural construct of the ethos of the corporate codes of ethics: Australia, Canada and Sweden

The objective of this paper is to develop and describe a construct of the ethos of the corporate codes of ethics (i.e. an ECCE construct) across three countries, namely Australia, Canada and Sweden. The introduced construct is rather unique as it is based on a cross-cultural sample seldom seen in the literature. While the outcome of statistical analyses indicated a satisfactory factor solution and acceptable estimates of reliability measures, some research limitations have been stressed. They provide a foundation for further research in the field and testing of the ECCE construct in other cultural and corporate settings. We believe that the ECCE construct makes a contribution to theory and practice in the field as it outlines a theoretical construct for the benefit of other researchers. It is also of managerial interest as it provides a grounded framework of areas to be considered in the implementation in organizations of corporate codes of ethics.

A cross cultural comparison of the contents of codes of ethics: USA, Canada and Australia

This paper examines the contents of the codes of ethics of 83 of the top 500 companies operating in the private sector in Australia in an attempt to discover whether there are national characteristics that differentiate the codes used by companies operating in Australia from codes used by companies operating in the American and Canadian systems. The studies that were used as a comparison were Mathews (1987) for the United States of America and Lefebvre and Singh (1992) for Canada. The major conclusion is that, whilst Australian codes do have some characteristics that differentiate them from the other two groups, it appears that companies in all three cultures are driven by the same motives to develop codes.

Critical reflections on professional education for the environment

Evidence exists to suggest that in Australia many environmental issues remain unresolved even though the community has apparently become more environmentally aware. Although universities have undertaken responsibility to educate future environmental professionals to address this concern, there are numerous tensions underpinning professional environmental education. This folio explores my perceptions of these tensions and their effect on my professional practice as an academic. I refer to this as the relationships among theories and practices experienced in my work. Four perspectives are taken in this research as I appraise professional environmental education. This Dissertation (Vol. 1) focuses on views informing my professional environmental education, inclusive of my own reflexivity. From interviews with students, academics, professionals and environmentalists, and other sources of information, I consider various tensions arising from what I regard as dehumanising social and political forces. The conventional elite and authoritative roles for universities and professionals dominate most participants' understanding of professional activities. Professional practices often endorse these conventions. Juxtaposed to this authoritative view of professional education, and prescribing a different interpretation for professional practice, is my theoretical position informed by criticality and a need to challenge the status quo. I suggest that Leopold's The Land Ethic is an exemplar of criticality and a suitable basis for examining professional environmental education. The Land Ethic is used as a foundation to my thesis because it encapsulates suitable arguments to examine ideologies supportive of my understanding of professional environmental education. My thesis investigates the nature of participants' (including my own) understanding of their land ethic or land ethics suggesting that interpretations of 'place' provide an emotional and ethical appreciation of the land. I suggest that 'place', as a culturally derived construct, is central to the concept of a land ethic or land ethics, and a characteristic of an environmental ethic or ethics. To incorporate these different perspectives into professional environmental education perhaps land could be viewed, not just as a 'client' as in Schön's (1983) reflective contract, but expanded so that professionals form ethical partnerships with the land, which implies a greater equity between roles and responsibilities. This perspective challenges elite interpretations of the roles for environmental professionals by asking them to be advocates for their land, and to work with the land. Searching for my own land ethic or land ethics has promoted a discourse that encompasses a language of possibility and opportunity. This language of possibility and opportunity stands in contrast to the constraining language of reproduction that has promoted stasis. My reflexivity, a holistic and ecological view that in this thesis is an expression of my searching for a land ethic or land ethics, has encouraged me to develop critical and ethical questions to challenge my professional environmental education practice. As such the process of theorising about my theory and practice has been personally transformative as it encourages my development as a 'critical person'. Elective 1 (Vol. 2 ) reviews public information promoting a selected range of Australian environmental courses. Analysis demonstrates environmental courses are mainly technocratic, promoting technical-scientific and vocational perspectives. This orientation, I consider, is aligned to an emerging corporate agenda as universities attempt to be more accountable to the government within a competitive market dominated by economic interests. Elective 2 (Vol. 2 ) considers the providers of professional environmental education where I explore a diversity of tensions undermining current academic life found in many Australian universities. I suggest that corporatisation and vocationalisation dominate university culture to such an extent that any examination of professional environmental education is prejudiced. Professional environmental education appears to be biased toward maintaining the status quo. My conclusion is that professional environmental education does not promote graduates as 'critical persons' (Barnett 1997), and this may affect graduates' understandings of the purpose and aspirations of environmental professionalism. I suggest that elite and technical understandings of professionalism may affect the professionals' ability to implement environmental policy. Australia has an admirable record of developing environmental policy. However, public concern about a lack of resolution for many environmental issues suggests that professionals may be struggling to successfully implement policy in any meaningful way. Such challenges for environmental professionals may be a result of a professional environmental education that does not engage graduates within ideas that professional practice may require community participation and collaboration as key themes. Elective 3 (Vol. 2) is a case study investigating the development of conservation policies by the Ballarat community. The case demonstrates how the dominant social paradigm informs community views about environmental issues emphasising a technical emphasis and hierarchical arrangements of power and authority between local government and the community. The community view appears to be that environmental action should be mainly individualistic and behaviourist, which I suggest may have resulted from a technical framework for environmental knowledge. The community view of environmental issues resonates with the dominant view promoted by professional environmental education in most universities. In conclusion, my thesis is a representation of my challenges to critically engage in possible relationships among theories, practices and circumstances in my workplace, with a view to addressing what I perceive as a 'gap' between my own theory and practice. The motivation for this critical examination is to question the purpose of my professional environmental education practice in relation to the challenges of my emergent environmental ideology. The difficulty of promoting my critical theorising in a traditional small science faculty, within a corporate university, with my scientific background, is acknowledged. Nevertheless, based on my own experiences, I recommend that academics involved in professional environmental education should be encouraged to explore relationships between their own theories and practices in their own professional settings. I suggest that the search for a land ethic or land ethics, and one's 'place' in the 'land', can be an effective platform for this process.

Australian legal regime on animal based bio-medical research

This thesis, by using evaluative criteria based on overseas law, scientific evidence, philosophy and ethics, concluded that the Australian legal regime regarding animal based bio-medical research for human benefit only partly met one of that regime's major objectives of adequately protecting research animals during the entire research process.

The western humanist tradition

In this essay, I describe the development of at least three traditions of humanism: the Platonic, the Aristotelian, and the Promethean. These traditions have developed and intermingled so as to produce the complex and multifaceted face of humanism today. The first, Platonic tradition involves a turning away from the world in order to find wisdom and spirituality in a metaphysical realm. The Aristotelian tradition stresses the need to be at home in the world and happy in life even as we contemplate their unchangeable realities. It speaks of the perfectibility of human beings in muted tones and shows a reverence for the changeable world, as well as for the fragile, vulnerable, fallible, and mortal condition of being human. However, it is the Promethean tradition, with its celebration of science, progress, and technology, that has had the greatest effect upon modern civilization and spirituality. The culmination of these various streams of thought was the Enlightenment: a movement that its greatest philosopher, Immanuel Kant, interpreted as giving humanity permission, for the first time, to think for itself. But the Enlightenment leads to a disenchanted world in which spirituality seems to have no place. I argue that my subjectivity is a transcendent reality and that our very subjectivity becomes a real self and a social being insofar as it is drawn towards the Other. Accordingly, a humanist spirituality is possible in the form of reverence, love, and humility in the presence of transcendence. While religions give the names of their gods to this transcendence, humanism gives it other names: Subjectivity, the Other, Beauty, Goodness, and Truth.

Examining the cognitive and affective trust-based mechanisms underlying the relationship between ethical leadership and organisational citizenship: A case of the head leading the heart?

In this paper, we investigate the trust-based mechanisms underlying the relationship between ethical leadership and followers' organisational citizenship behaviours (OCBs). Based on three-wave survey data obtained from 184 employees and their supervisors, we find that ethical leadership leads to higher levels of both affective and cognitive trust. In addition, we find support for a three-path mediational model, where cognitive trust and affective trust, in turn, mediate the relationship between ethical leadership and follower OCBs. That is to say, we found that ethical leadership leads to the development of cognitive trust, which subsequently influences the development of affective trust. Affective trust, in turn, induces followers to exhibit OCBs as a means of reciprocating the leader's favourable behaviour. Our findings suggest that both affective and cognitive trust plays an important role in the social exchange processes that underlie the relationship between ethical leadership and the discretionary behaviour of followers. © 2013 Springer Science+Business Media Dordrecht.

The relationship between ethical leadership and unethical pro-organizational behavior: linear or curvilinear effects?

In this study, we examine the nature of the relationship between ethical leadership and unethical pro-organizational behavior (UPB), defined as unethical behavior conducted by employees with the aim of benefiting their organization, and whether the strength of the relationship differs between subordinates experiencing high and low identification with supervisor. Based on three-wave survey data obtained from 239 public sector employees in China, we find that ethical leadership has an inverted u-shaped (curvilinear) relationship with UPB. As the level of ethical leadership increases from low to moderate, UPB increases; as the level of ethical leadership increases from moderate to high, UPB decreases. Further, we find that the strength of this inverted u-curve relationship differs between subordinates with high and low identification with supervisor. That is to say, the inverted u-shaped relationship between ethical leadership and UPB was stronger when subordinates experienced high levels of identification with supervisor. The theoretical and managerial implications of our findings for understanding how to manage UPB in an organizational context are discussed. © 2012 Springer Science+Business Media Dordrecht.

Ethics, aesthetics and the transformation of the self : Foucault's practice of philosophy

Drawing in part on research carried out in the Foucault archives in Paris, the thesis both undertakes a critical assessment of Foucault's late work and attempts to reconstruct the ethical attitude which was emerging in that work. It situates Foucault's project in the context of its Nietzschean inspiration and offers a Foucauldian model of ethics as an aesthetic, transformative work carried out upon the self - as a 'spiritual exercise' in which the critical practice of philosophy takes a central role.