Educating for Ethical Survival: Volume 24

Scholars have begun calling for broader conceptualisations of moral disengagement processes that reflect the interaction of dispositional and situational antecedents to a predilection to morally disengage. The authors argue that collective leadership may be one such contingent antecedent. While researching leaders from the Gilded Age of American business history, the authors encountered a compelling historical case that facilitates theory elaboration within these intersecting domains. Interpreting evidence from the embittered leader dyad of Andrew Carnegie and Henry Clay Frick, the authors show how leader egoism can permeate moral identity to promote symbolic moral self-regard and moral licensing, which augment a propensity to morally disengage. The authors use insights developed from our analysis to illustrate a process conceptualisation that reflects a dispositional and situational interaction as a precursor to moral disengagement and explains how collective leadership can function as a moral disengagement trigger/tool to reduce cognitive dissonance and support the cognitive, behavioural, and rhetorical processes utilised to justify unethical behaviour.

Ethics of governance deficiencies including weak management of the principal-agent problem by the board of directors and conflict over the strategic intent of the organisation between groups of employees such as the board of directors, top management team, and the middle-line managers working in small teams are age old problems for stock exchange listed companies. These matters continue to cause shareholders of listed companies much concern, creating tense annual general meetings and robust community debate on how to reign in blatant moments of managerial hegemony (or dominance) with agents exploiting principals, at times at great financial cost to long suffering shareholders. The role of the chairperson and the board applying agency theory is to manage these conflicts on behalf of the shareholders; however, in many instances, company directors have failed in their duties and investors have been aggrieved – the result, war in organisations. The challenge for organisations is to avoid this source of tension and war caused by emergence of managerial hegemony over the organisation and to promote sound executive stewardship and effective social exchange among the board, executive team, and middle-line managers. These challenges are discussed and solutions are developed. The importance of strategic intent as a unifying rhetorical message as a key component of an ethics of governance regime that keeps the peace and prevents war in the organisation is explained.

Peace on Earth has often been elusive, with more times on Earth spent at war rather than peace. This paper examines the nature of peace with its antithesis of war, focussing on the impact of war on the planet, which is not a primary consideration when war is waged. War leaves negative planetary legacies, which are of major concerns in times of population growth whilst living on a finite planet. Who should be responsible for planetary impact of war is considered, with some focus on government and other organisations. Collaborative strategies for caring for the planet through guidelines and level of departments of defence and national law-making organisations at national levels are discussed, as well as overviewing the focus and role of the United Nations and the associated Sustainability Goals. The paper concludes by suggesting that a more powerful way to influence us in our responsibilities to live peacefully, rather than a virtuous ‘should not’ approach, is the need to shift back to a moral positioning in our perspectives as humans being part of the ecosystem, so that we view ourselves as being at one with all life. In this perspective, if we incur harm to this planet, we are harming ourselves. Suggestions for living in a more peaceful way are drawn from indigenous wisdom and spiritual teachers, particularly the current Pope Francis.

The authors agree with Miravalle (2017) that ‘communications technology has brought with it a radical challenge to the virtue of modesty’ (p. 173). Because of the normalisation of online boasting, it is necessary for students, who are or soon will be employed, to understand the implications of posting their successes on social media. After discussing the pervasiveness of boastful posts and reviewing the research indicating the inverse association between individuals’ routine exposure to posts depicting the curated lives and accomplishments of friends and acquaintances and their emotional well-being, we explore what the virtue of modesty entails. Then, the authors discuss how they have raised their students’ awareness that modesty matters, clarified for them what it is, and given them techniques to help them work towards it.

The purpose of this paper is to discuss the concept and the content of courses on ‘social ethics’. It will present a dilemma that arises in the design of such courses. On the one hand, they may present versions of ‘applied ethics’; that is, courses in which moral theories are applied to moral and social problems. On the other hand, they may present generalised forms of ‘occupational ethics’, usually professional ethics, with some business ethics added to expand the range of the course. Is there, then, not some middle ground that is distinctively designated by the term ‘social ethics’? The article will argue that there is such a ground. It will describe that ground as the ethics of ‘social practices’. It will then illustrate how this approach to the teaching of ethics may be carried out in five domains of social practice: professional ethics, commercial ethics, corporate ethics, governmental ethics, and ethics in the voluntary sector. The aim is to show that ‘social ethics’ courses can have a clear rationale and systematic content.

The purpose of this paper is to answer the question ‘Why reflection is important to introduce in the teaching and learning’. This paper commences with a brief literature review on reflection, followed by the provision of tentative results of a study on the role of reflection in learning. Data collected from a sample population of 257 undergraduate students at business ethics undergraduate class in Australia were analysed. The data were collected from students’ own reflections that formed part of two of their assessments in the unit. In the first assessment, students were asked to reflect on their own moral development, using Schon’s reflection in and on action, to allow the markers understand the students’ own moral development as highlighted by Kohlberg levels and stages of Moral Development. In the second assessment, the students were asked to reflect on their personal learning as a global citizen and how this assessment has informed their views and perspective on ethical decision-making process and global citizenship using one of the frameworks introduced during the semester (e.g. situation, task, action, result, learning, planning – S.T.A.R.L.P., Gibbs or Kolb). This paper will not discuss students moral developments levels or their ethical decision making, but, will only discuss the ‘reflection’, thus, the findings from this research come in twofold: (i) students acknowledged the new skills they gained, the development of other skills they had through their reflections, such as critical thinking, time management. (ii) Most of the students have demonstrated an understanding of reflection in higher education, and ethical decision making, through use of different frameworks. However, some students felt reflection is difficult, thus, the paper concludes with a recommendation to introduce reflection in the first year of university.

This paper explores how major work in contemporary practical and applied ethics can be incorporated into the teaching of ethics (including professional, business, and applied ethics) to enhance its practicality and relevance. It explores three areas. First, while ethics education often focusses on applying principles to fact situations, how and why practitioners in the real world will act morally also depends a quite different factor: legitimacy. Legitimacy refers to an entity’s moral status, and whether it warrants respect and support because of the presence of key qualities like efficacy, consent, deliberation, and democracy. Second, understanding ethical decision-making models can be valuable to future practitioners as it makes them aware of potential weak links in their attempts to act morally, and empowers them to think strategically about how these weaknesses may be combatted. Third, the use of philosophical theory in teaching practical ethics is a vexed question, involving issues of complexity, reductive-ness and indoctrination. However, explicitly confronting the range of epistemic states (beliefs and attitudes) that students can adopt helps show how these issues may be sensibly mitigated.

Questionable ethical decisions and morally reprehensible practices are often motivated by pressures, the product of circumstances surrounding the socio-political and socio-economic world we inhabit. Having an awareness of the interacting connection between propagated actions of agents and the consequent effects on others (even non-actions can perpetuate effects), more often than not come down to the judgements made that consequently impact the lives, property, and/or environment. Therefore, good ethical decision-making requires distinguishing between different associated thinking processes with attendant consideration given to impact influences. In this reflective piece, the author argues that knowing first requires the knower – the embodied agent – having an understanding of that said to be known. The author recognises and accepts that the application of what constitutes ethics is a dynamic process which one can learn, that can be understood and practiced, but which requires internalising what constitutes ethical conduct through an embodying process involving critical broad range agential reflective thinking and indeed praxis.

Three aspects of teaching ethics are discussed. It deals with reflection, multicultural classrooms, and narrative. The first aspect acknowledges that trying to help people recognise moral issues and have the courage and capacity to respond is harder than teaching and examining theoretical learning. The second, whether we seek to develop a ‘new’ ethical framework that fits all situations and recognises the differing traditions of global classrooms and marketplaces or we acknowledge that there are different underlying values which are hard to reconcile. The third aspect, somewhat provocatively, is whether we would be better off using novels or TV series rather than textbooks for the teaching of ethics.

The content of ethics education courses is still generally shaped around the presentation of the traditional ethical theories of Western moral philosophy, complemented by case studies and discussion of ethical decision-making models. The purpose of courses is still largely geared towards the development of skills in ethical reasoning. Yet developments in surrounding fields, from psychology to learning and leadership development, raise numerous questions about the traditional curriculum. Ethics courses need to be more responsive to psychological factors and to the social realities of workplace contexts, and cognisant of a wider spectrum of ethical concepts. The perspective of virtue ethics remains pertinent, as the broader agenda of ethics courses is to enable students to develop a personal ethical outlook. But ethics courses should also be exploring and incorporating concepts from non-Western philosophies, and incorporating developments in fields such as leadership development.

Approximately a decade ago, at the commencement to what has now become my vocation – namely teaching local government managers – a close colleague and myself ‘discovered’ the theory of public value creation that was initially set out by Mark Moore in his 1995 book Creating Public Value: Strategic Management in Government and subsequently published a few articles on it. Reflecting on teaching the theory for the ensuing decade, three consistent themes emerge from my engagement with students. First, the appeal of the theory as we originally encountered it, in both its parabolic form and in its more advanced articulation, as a theory of public management; also, as a theory of the state. Second, students are consistently drawn to the ethical dimension of the theory. Here, the author demonstrates this appeal by way of an example from the work of one of his recent students. Third, the author provides an account of what has emerged as a potential problem – that the theory has an emotivistic appeal. The author argues that this potential problem can be countered by a thorough understanding of the work, and ensuing developments.

This paper is a brief reflection on teaching bioethics to students and practitioners in science and other applied disciplines. After identifying relevant key questions and acknowledging that a variety of approaches to the teaching of applied ethics can be successful, the authors outline why interdisciplinary collaboration between philosophers and discipline experts is our preferred way to teach (and practice) bioethics (and applied ethics). The authors suggest that the reason for the effectiveness of sensible collaborations can be explained by reference to a virtue ethics ‘philosophy of place’ influenced ‘distinct ethics’ approach to understanding the nuanced nature of applied ethics and its relationship to moral philosophy.

There are many contexts within which to consider the teaching of legal ethics to law students, such as historical, philosophical, or procedural. This paper describes a course with an emphasis on considering purposes of law as a heuristic context. The work is based on the writer’s experiences in establishing a new course in legal ethics for final year law students at the University of Western Australia. The background to the development of the course lay mainly in experience as legal practitioner, legal academic, and investigator of complaints against lawyers.

There are many reasons for the changes in the way nursing ethics has been taught in recent decades. The technological advances in all areas of medicine requires nurses to have not only better clinical and technical skills but also the ability to think critically about the challenges posed by new technologies. The following narrative discusses the ways in which nursing ethics has moved from being a subsidiary branch of bioethics to an autonomous discipline with its own conceptual frameworks and exposes the ethical challenges faced by nurses globally, particularly nurses providing end-of-life care. Nurses can meet the ethical challenges posed by end-of-life care best if they are well educated, not only during their undergraduate training but their ethics education must be ongoing throughout their careers. The need to integrate sound theory to evidence-based clinical practice remains an unrealisable ideal, yet it is an ideal worth striving for.

Despite the accounting profession having a long history of promoting ethical behaviour globally, with a robust Code of Ethics and formal International Education Standards which include training in professional values, ethics, and attitudes, the accounting profession still regularly features as the lead villain in many corporate failures. Training in ethics has been a core topic in Australian accounting undergraduate degrees now for many years, but the responsibility for teaching ethics still largely falls on faculty from within the business and accounting schools. Although these academics have a strong moral compass and know right from wrong, most do not have ethics-related research experience or professional ethics training. When ethics is taught by academics with little or no formal philosophical ethics training, our students will continue to have limited opportunities to cultivate and deeply internalise the professional values, ethics, and attitudes required of professional accountants in a multicultural world before embarking on their careers.