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While technical environment starts from western culture which is mainly based on Christianity, the associated ethical concern of the operation of technology can be varied depending on the sociotechnical environment and/or organizational culture. Ethical standards – irrespective of religions – can be used to govern the appropriate behaviors of employees in technical environment. Religions, on the other hand can also act as an apparatus of good ethical motivation that can guide individuals in society/environment. Different religions might use different apparatus(s) to define the good code of ethics. This chapter shows similarities in the ethical teaching dictated by different holy books (mainly Islam, Judaism, and Christianity). The reason is to generalize that religion, as an apparatus of ethics, can be a factor toward ethical behavior supporting the man-made code of ethics in organizations which can also lead to support the definition of the proposed framework ethical behaviors.

Comparison between verses from holy books shows similarities in ethical dimension between religions (mainly Islam and Christianity). After showing the similarities, this chapter proposes a framework of ethical behaviors (FEB) to measure employees’ ethical standards in specific organization where technical environment like cloud computing was used as an example in this chapter.

Verses from both holy books (Quran and Bible–inclusive of the old testament) shows similarities in ethical standards. This similarity considered as a component toward the proposed framework for ethical behaviors in organizations where religion can be an important factor in multi-national, multi-cultural type of organizations. The proposed FEB can be used to identify possible environmental factors acting as moderators while religion and family values acting as mediators toward behaving ethically within technical environment.

The proposed framework can be used as a guide to identify ethical versus unethical employees where a mechanism to measure is proposed. Religious standard concluded out of the similarity section was used as a component of this framework.

The added value of utilizing good religious-based ethical standards is that employees/IT professionals will have an internal drive (on the top of corporate ethical standards) toward ethical behavior in such environment.

The idea of ‘identity politics’ has become quite prominent in news commentary. It has been referred to in explaining the 2016 US Presidential election result, the 2016 Brexit vote and a variety of other events in contemporary social life. The idea emerged under that title in the late twentieth century, and refers to political conflicts where groups unite and act on the basis of some shared identity. While the term initially referred to action by groups seeking to remedy past oppression, ‘identity politics’ may now refer to a wider range of cases where there is contestation based on recognition of some shared identity. Individuals’ identity is central to resurgent modern virtue ethics, but it has been suggested that virtue ethics is less relevant to political conflict than utilitarian views or theories of justice. However, an important distinction can be made between narrative identity, on the one hand, and social identity that emerges from individuals’ self-perceived group membership, on the other hand. It is narrative identity that figures in major accounts of virtue ethics. In many situations, narrative identity is importantly affected by group identity, but it is still only narrative identity that has intrinsic ethical weight. This suggests that virtue ethics has relevance to identity politics just because it urges attention to individuals’ narrative identity rather than to group identity.

This Chapter applies the philosophy of Emmanuel Levinas to business’ role in the ‘War on Terror’. Specifically, it uses Levinasian ethics to explain how organisations, often with an abundance of ethical resources, become associated with military drones strikes against civilians, and offers ideas that challenge this practice. The chapter comprises several sections beginning with a brief introduction to the ‘War on Terror’ and the use of military drones. A concise discussion about business ethics and just war theory follows after which, the chapter explains Levinas’ ethics and his views on war. These ideas are applied to transform business ethical practice in this controversial area. The Chapter concludes with a summary of its main points.

Over recent decades, research institutions have prescribed discrete ethics guidelines for human research with Indigenous people in Australia. Such guidelines respond to concerns about unethical and harmful processes in research, including that they entrench colonial relations and structures. This chapter sets out some of the limitations of these well-intentioned guidelines for the decolonisation of research. Namely, their underlying assumption of Indigenous vulnerability and deficit and, consequently, their function to minimise risk. It argues for a strengths-based approach to researching with and by Indigenous communities that recognises community members’ capacity to know what ethical research looks like and their ability to control research. It suggests that this approach provides genuine outcomes for their communities in ways that meet their communities’ needs. This means that communities must be partners in research who can demand reciprocation for their participation and sharing of their knowledge, time and experiences. This argument is not purely normative but supported by examples of Indigenous research models within our fields of health and criminology that are premised on self-determination.

This paper aims to explore the root cause of growing gap in Islamic moral ideals and practices by examining paradigmatic foundation and moral axioms of Islamic business ethics. It compares and contrasts Tawhidi and secular paradigms in terms of their moral axioms and ethical mandates.

The paper first presents the paradigmatic foundation of Islamic ethics, namely, ihsan ethics. Second, it compares Tawhidi paradigm of Islam with secular paradigm in respect to their ontological, axiological, anthropological and teleological differences. Third, it links to Islamic moral axioms to the relevant paradigmatic pillars. Fourth, it defines “ihsan ethics” based on Tawhidi paradigm and moral axioms. Finally, it sheds some light on the gap between moral ideals and realities through the theory of ihsan ethics.

The paper attempts to provide strong conceptual and theoretical tools to understand ethical problems in the Muslim societies. The paper makes a strong case that Muslim minds shall be de-secularized to perceive the reality, truth and telos within Tawhidi worldview. As Muslims reach the level of ihsan by perceiving transcendental reality, they are likely to practice what they preach.

The paper proposes “ihsan ethics” based on Tawhidi worldview and Islamic moral axioms.

Business ethics provide a potent source of competitive advantage, placing increasing pressure on organizations to create and maintain an ethical workforce. Nonetheless, ethical breaches continue to permeate corporate life, suggesting that there is something missing from how we conceptualize and institutionalize organizational ethics. The current effort seeks to fill this void in two ways. First, we introduce an extended ethical framework premised on sensemaking in organizations. Within this framework, we suggest that multiple individual, organizational, and societal factors may differentially influence the ethical sensemaking process. Second, we contend that human resource management plays a central role in sustaining workplace ethics and explore the strategies through which human resource personnel can work to foster an ethical culture and spearhead ethics initiatives. Future research directions applicable to scholars in both the ethics and human resources domains are provided.

Author considered the contradiction of Capitalism and its Solution, systemized the concept to newly define Ethics Management and social Responsibility whose various terminologies are used in Domestic and foreign country and compared, analyzed and considered global guideline, standard organization and global Evaluation Model of internationally‐performed Ethics Management on the basis of the concept of new Ethics Management.

Efforts to address the role and responsibilities of large global corporations have predominantly focused on the need for increased and more effective global corporate governance, but this underestimates the need to articulate a global ethics for these corporations. This paper aims to analyse the Woolf Committee Report (WCR; the weapon company BAE Systems plc's attempt to outline what it would take to become a global corporate leader in ethics) and benchmark it against an ethical response to corporate responsibility articulated as a global ethics.

The paper is based on a textual analysis of the WCR.

The WCR contains openings towards a re‐articulation of the role and responsibilities of large global corporations, but it is predominantly a text that gives us more clues to how difficult it will be for BAE, or any other corporation, to “live” a global ethics.

Critical analyses of the language that corporations use in order to address their role and responsibilities are important. However, how texts influence practice is dependent on how they travel and more studies on such journeys are also needed.

Given that textual analyses, such as ours, are re‐connected to practitioners, such studies might contribute to making practitioners more discursively aware of the corporate talk that they are embedded in.

The paper predominantly speaks to the field of business studies and its originality lies in its focus on a global ethics (without reducing this to governance) in relation to the role and responsibilities of large global corporations.

One way of looking at the association between ethics and stakeholder theory – of examining the idea that stakeholder theory has a strong moral foundation – is to consider how the stakeholder approach might in fact be directly driven by and guided by the moral obligations of business. An alternative perspective we offer is that stakeholder theory only indirectly derives from the moral obligations of business, with business purpose serving as a mediating factor. We work through the fairly straightforward logic behind that alternative perspective in this chapter. We argue that it is a better way to think about the association between ethics and stakeholder theory, particularly because it allows for a theoretical and practical distinction between corporate social responsibility and stakeholder theory. Stakeholder theory can thereby continue developing as a theory of strategic management, even as it brings morals to the fore in ways that other approaches to strategic management do not.

It has been suggested that the introduction of a universal code of ethics for business, similar to that of the Hippocratic Oath, would encourage business leaders to engage in ethical decisions. The aim of this study is to empirically investigate what future business leaders learn in business school ethics class and to critically examine if there is any correlation between the education that the Hippocratic Oath refers to and modern business ethics education. This quantitative study surveyed 128 academics that teach ethics to business students in 29 Australian universities in order to find out what business students learn when they study ethics in business schools.

The study found such an overall inconsistency in business ethics education that no specific conclusions can be made apart from concluding that there is no uniform and universal standard into the discipline of ethics and what it teaches. The experts are mainly split between the view that ethics education is about teaching critical thinking or that it is about learning academic and theoretical aspects of the discipline of ethics. A third of the experts also thought the purpose of ethics education was to teach ethical conduct.

This paper also argues that the laissez-faire approach about ethics education from Association for Advancement of Collegiate Schools of Business (AACSB) has marginalised business ethics education as business schools overwhelmingly tend to scattering ethics topics superficially and incoherently across the curriculum. The study argues that it is critical to establish a universal standard in business ethics education in order to ensure future ethical business leaders and that the first step is to determine a universal definition of ethics.