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This paper sets out to explain the poor nature of industrial relations in Meiji Japan (1868-1911), especially the puzzling lack of Neo-Confucianist values.

This paper combines two approaches. First, it draws on and scrutinizes the major literature. Second, it uses a case approach.

First, we find that a widely accepted assumption used in many management (and other) studies on Japan, namely, that Neo-Confucianism was institutionalized in Tokugawa Japan (1603-1867), is distorted. Second, we find that the poor nature of labor relations in Meiji Japan can be explained by and is the product of a multitude of factors, both indigenous and imported from abroad.

First, this paper provides a novel explanation for the poor nature of labor relations in Meiji Japan. Second, this paper corrects a widely held assumption on Japan that is frequently used in management studies.

The purpose of this paper is to explore the extent to which Chinese classical virtues act as a restraint on consumerist hedonic values and the associated priority on profit maximisation by managers.

The paper is based on a literature review and adopts a reflective approach to the topic.

The paper considers how Chinese classical virtues are related to contemporary relational or indigenous values and how a social tension is created between these values and the hedonic values now present in Chinese urban society. Implications for management and management education are reviewed in the light of this tension.

The social unrest created by the privatisation of SOEs can be mitigated by the promotion of management education sensitised to the cultural norms and expectations of the Chinese people in relation to the role and responsibilities of managers. The Junzi (gentleman‐leader) archetype and the virtues of ren‐yi‐li are offered as exemplary features of a management seeking to balance social responsibility with profitability.

The paper highlights the social turbulence created by the advent of market economics in China and the concomitant rise of consumerism and the privatisation of state‐owned enterprises.

As interest in technology ethics is increasing, so is the interest in bringing schools of ethics from non-Western philosophical traditions to the field, particularly when it comes to information and communication technology. In light of this development and recent publications that result from it, this paper aims to present responds critically to recent work on Confucian virtue ethics (CVE) and technology.

Four critiques are presented as theoretical challenges to CVE in technology, claiming that current literature insufficiently addresses: overall applicability, collective ethics issues, epistemic overconfidence within technology corporations and amplification of epistemic overconfidence by the implementation of CVE. These challenges make use of general CVE literature and work on technology critique, political philosophy, epistemology and business ethics.

Implementing CVE in technology may yield some benefits, but these may be outweighed by other outcomes, include strengthening hierarchies, widening inequities, increasing, rather than limiting, predictive activity, personal data collection, misinformation, privacy violations and challenges to the democratic process.

Though not directly advocating against CVE, the paper reveals hitherto unidentified and serious issues that should be addressed before CVE are used to inform ethics guidelines or regulatory policies. It also serves as a foundation for further inquiry into how Eastern philosophy more broadly can inform technology ethics in the West.

The purpose of the paper is to position Chester I. Barnard as a “management pioneer,” someone who offers an example of management theory through moral persuasion, authenticity, and trust in his “acceptance view of authority” and “zone of indifference.” The work of Barnard is supported by philosophical foundations that provide prophetic lessons for present day leaders.

The approach used to research the topic was inductive reasoning and constructive hermeneutics. Primary resources relied upon Barnard's foundational work in The Functions of the Executive as well as books and journal publications by scholars such as Isocrates, Aristotle, Smith, Kant, Weber, Follett, Gadamer, Bennis, Drucker, Cartwright, Heames, Harvey, Lamond, Wolfe, and Wren.

The research demonstrates the significance of Chester I. Barnard as a “management pioneer.” Barnard provides wisdom for effectively navigating the twenty‐first century organization under the auspices of the “acceptance view of authority” and “zone of indifference.” These concepts are predicated on Barnard's moral persuasion, authenticity, and trust as foundations for leadership. His work is a testament for bridging the gap between theory and practice and provides a model from which business schools can educate present and future leaders.

The paper examines the underpinnings of Barnard's “acceptance view of authority” and his “zone of indifference” as predicated on morality, authenticity, and trust in creating effective organizational leadership for the twenty‐first century. The work has practical applications in the education of present and future business leaders by academic institutions.

In support of Chester I. Barnard as a “management pioneer,” this paper explores some of the less commonly discussed implicit qualities and philosophical foundations for Barnard's moral persuasion, authenticity, and trust that promote the success of his “acceptance view of authority” and “zone of indifference” in the twenty‐first century. The timeless quality, application, and potential for leadership education, ensure Barnard's position as a “management pioneer.”

The article presents an analytical discussion of the role of traditional religious and social philosophies in the conduct of business and management relationships in South Korea, Taiwan, Singapore and Hong Kong. Recommendations are made as to how Westerners can use this knowledge to improve business relations with companies in these countries.

Among developing countries, the Republic of China in Taiwan (hereinafter Taiwan) has been experiencing economic growth accompanied by improving income distribution. Between 1964 and 1980, the average annual growth rate of the real gross national product was 9.92 per cent (Council for Economic Planning and Development (CEPD), 1982, p. 23). In the same period, the income ratio between the top 20 per cent and the bottom 20 per cent of families dropped from 5.33 to 4.17 and the Gini coefficient decreased from 0.36 to 0.30 (CEPD, 1982, p. 54; Directorate‐General of Budget Accounting and Statistics, 1980, (DGBAS), p. 44). To put it somewhat dif‐ferently, in 1964 the lowest fifth of households received 7.71 per cent of total personal income, and the highest fifth 41.07 per cent. But in 1980, the income share of the lowest fifth increased to 8.82 per cent while that of the highest fifth decreased to 36.80 per cent. The condition of greater equality in income distribution appears more obvious in the capital city of Taipei. In 1981, for instance, its Gini coefficient was estimated to be only 0.28 (Taipei Bureau of Budget, Accounting and Statistics, 1981, (TBBAS), P. 24).

The purpose of this paper is to explore an emerging ethical theory for the Digital Age – Flourishing Ethics – which will likely be applicable in many different cultures worldwide, addressing not only human concerns but also activities, decisions and consequences of robots, cyborgs, artificially intelligent agents and other new digital technologies.

In the past, a number of influential ethical theories in Western philosophy have focused upon choice and autonomy, or pleasure and pain or fairness and justice. These are important ethical concepts, but we consider “flourishing” to be a broader “umbrella concept” under which all of the above ideas can be included, plus additional ethical ideas from cultures in other regions of the world (for example, Buddhist, Muslim, Confucianist cultures and others). Before explaining the applied approach, this study discusses relevant ideas of four example thinkers who emphasize flourishing in their ethics writings: Aristotle, Norbert Wiener, James Moor and Simon Rogerson.

Flourishing Ethics is not a single ethical theory. It is “an approach,” a “family” of similar ethical theories which can be successfully applied to humans in many different cultures, as well as to non-human agents arising from new digital technologies.

This appears to be the first extended analysis of the emerging flourishing ethics “family” of theories.

The implementation of sustainable supply chain management (SCM) calls for an acknowledgement of uncertainty inherent in complex environment. Confucianist society forms social networks in Confucianist society, called guanxi networks, influence economic behaviours and business practices in the workplace. The purpose of this study is to explore how these social networks influence the implementation of sustainable SCM. In doing so, this study aims to critically investigate the constructs of guanxi networks, their impact on flow of supply chain capital and how this leverages the implementation of sustainable SCM.

Two systematic literature reviews are conducted to understand the constructs of social networks in Confucianist culture and their impacts on the flow of supply chain capitals. The reviews also analyse evidence related to the economic, social and environmental practices to reveal the current state of the literature and research gaps. Propositions and a framework are developed to support future research in this area.

The constructs of ganqing, renqing, xinren and mianzi in guanxi networks have expanded the contexts of social networks in Western literature. Guanxi networks increase the flow of supply chain capital and generate trust between players, thus enhancing capabilities to implement sustainable SCM. Guanxi networks also create the mechanism of network governance with which to increase sustainable SCM implementation under the institutional logics of sustainability.

The conceptual framework and justification are based on the reviews of current studies in the field. Future empirical study is encouraged to test the propositions, both in Confucianist culture and other countries with culture of social networks.

Social networks are socially constructed concepts. The constructs of guanxi networks revealed in this study have developed the knowledge of Western-based social network theory. Besides, arguments from a social network perspective provide an alternative answer to explain increased behavioural commitment and companies’ investment in sustainable SCM. This study helps practitioners understand the logic of this social norm and to use it to maximise their operation outputs, including sustainable SCM implementation.

The purpose of this paper is to explore the ethical dimensions in China. It reviews the extant business ethics literature on China, collects data on ethical conduct from a large Chinese university, and analyzes the data to examine emerging trends.

Factor analysis and multidimensional scaling (MDS) are applied to an established survey instrument after reliability is confirmed.

Principal‐components factor analysis uncovers six main factors. MDS further reduces the explanatory variables into four ethical dimensions, while increasing the number of useable observations. These four dimensions are then correlated with some demographic and psychographic variables. Results reveal four quadrants with different characteristics: Quadrant I “Unsympathetic, ethically challenged, self centered” have lower grade‐point index (GPA); Quadrant II “Ethically challenged, other directed” have higher GPA, watch more TV, and are more likely to be female; Quadrant III “Community orientation, ethically centered” are more likely to be female with higher class ranking and Quadrant IV “Challenge avoidance, controlling, religious” are more likely to have a lower GPA and lower level of religiosity.

Inferences from this paper may be limited to the sample group. Further expansion of the paper may suggest additional insights.

Ethics is often ignored in China's business education. While well researched in the USA, this topic is rarely studied in China. This is of concern to businesses looking for managers in the Chinese market and for individuals and researchers who want a framework to better understand ethical dimensions of Chinese management.

The purpose of this paper is to explore the role of religion, morality and mindset in influencing perceptions of luxury products.

The study uses three experimental studies to investigate this relationship.

Study 1 shows that religiosity influences negative moral emotions (but not positive moral emotions), which then negatively influence luxury consumption and morality evaluations. Study 2 replicates the effects of Study 1 and shows that priming a moral (marketplace) mindset decreases negative moral emotions and increases luxury consumption evaluations for highly (less) religious consumers. Study 3 explains the effects found in Studies 1 and 2 as driven by moral licensing, such that priming a moral (marketplace) mindset decreases (increases) the negative moral emotions experienced by those primed (not primed) with religiosity. Study 3 also improves the external validity of findings by including a social media sample of regular luxury purchases. Implications for theory and marketing practice are discussed.

The present research is limited by samples conducted in Western culture with a predominantly Western, Christian religious audience. Future research should examine how moral vs marketplace mindsets differentially influence the consumption of luxury products for Eastern religious consumers (e.g. Hindus, Buddhists and Confucianists). Additionally, this research was conducted using Allport and Ross’ (1967) religiosity measure. Some could argue that the measure is not the most representative for atheists or agnostics or is outdated, so further research would benefit from replicating and extending the findings in this paper with other, newer religiosity measures better adapted to measure all belief systems.

Marketers of luxury products should realize the potential of a new target audience – religious consumers. While religiosity is positively correlated with negative moral emotions toward luxury products in Study 1, Studies 2 and 3 reveal that priming a moral mindset can reduce negative affect and increase evaluations of luxury products. Thus, marketers could seek out ways to emphasize morality in messaging. For example, a marketer may incorporate words such as virtues, ethics and/or noble, when describing attributes of their brand in advertising, thereby resulting in a moral licensing effect. Research suggests advertising content has the potential to influence consumers’ perceived moral obligation, inclusive of the moral or immoral nature of the consumption of luxury brands.

While the link between religion and luxury goods is evident in popular culture, previous research has yet to empirically explore this relationship. This study fills this gap by investigating the role of religiosity on the perceived morality and ultimately the purchase of luxury branded goods.