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The purpose of this paper is to explore what developing moral literacy for leaders in intercultural schools will mean.

Relevant literature on moral literacy, leadership, intercultural schools and social learning is brought together and integrated to develop an understanding of the intricacies of leading for moral literacy.

The foundation for developing moral literacy in intercultural schools requires leaders to become knowledgeable, cultivate moral virtues and develop moral imaginations as well as to possess moral reasoning skills. In intercultural settings these components focus on openly addressing, and indeed exposing, issues of class, culture and equity. The elements which form the basis for improved moral literacy are intimately connected with school life and community through learning. Leaders must simultaneously develop their own and their communities' moral literacy through promoting and structuring community‐wide learning through participatory moral dialogue. This may involve sharing purpose, asking hard questions and exposing and acknowledging identities.

This article attempts to apply moral literacy to leading in intercultural schools and suggests that learning holds the key to moral development.

This article proposes the concept of an ethic of community to complement and extend other ethical frames used in education (e.g. the ethics of justice, critique, and care). Proceeding from the traditional definition of ethics as the study of moral duty and obligation, ethic of community is defined as the moral responsibility to engage in communal processes as educators pursue the moral purposes of their work and address the ongoing challenges of daily life and work in schools. The ethic of community thus centers the communal over the individual as the primary locus of moral agency in schools. The usefulness of the ethic of community in regard to achieving the moral purposes of schooling is illustrated with the example of social justice. The author concludes that the ethic of community is a vehicle that can synthesize much of the current work on leadership practices related to social justice and other moral purposes of educational leadership.

Following critiques of shareholder capitalism and calls for reform of the corporation, employee-owned firms have attracted public and government attention in the UK and elsewhere, based on the view that these alternative organizations serve a broader public purpose. However, despite attempts to broaden the measures for evaluating organizations and take seriously the social effects of business decisions, we lack a holistic framework for evaluating this public purpose that addresses aspirations like participation, democracy, equality, solidarity, and strong community relations alongside financial resilience and profitability. This study proposes that a solution can be found in Selznick’s concept of “moral community.” Selznick argued that community, conceived as a response to the perceived unravelling of the social fabric, plays a vital role in countering the excesses of capitalism. Using this as a yardstick to evaluate employee ownership (EO) in the UK, the author argues that the EO organizational field is indeed an embodiment of a moral community. It successfully infuses a broad range of social values into economic pursuits, nurtures an inclusive sense of the “common good,” and mitigates the alienation resulting from an increasingly marketized society. At the same time, the EO moral community does not reject capitalism as such, aspiring to connect with and reform existing political, financial, and legal structures as opposed to positioning its own institutions as an alternative to them. There are, therefore, limits to the challenge that the EO community levels against the current socioeconomic order.

The purpose of this research is to identify and articulate the practical implications of the teacher's role in implementing a program related to developing moral literacy in students as well as identifying what is necessary for professional development opportunities intended to educate teachers in the realm of moral literacy.

A broad range of recent literature on the subject of moral education and moral literacy are utilized to identify best practices and potential pitfalls related to moral literacy program implementation in schools as well as the particular impact of teacher behaviors on program success.

The paper identifies a pervasive need for professional development opportunities for teachers expected by their districts to implement programs related to moral literacy in their classrooms. Additionally, the authors identify the need for teachers to address the need for community involvement, the development of their own moral literacy, synergy between program ideals and teacher behavior, and developmentally appropriate implementation.

This paper serves as a condensed research base necessary for the development and implementation of a workshop intended to develop moral literacy in teachers and to showcase effective methods of integrating moral literacy across existing curricula.

This paper offers guidance for the development of an often overlooked form of professional development for teachers aimed at equipping them with the tools and knowledge necessary for effectively integrating character development programs in their curricula.

In this book we consider the foundation of ethics to be the moral law. Contrarily, in mainstream terminology ethics is defined as values manifesting human behavior in congruence with certain civil conduct that are commonly agreed upon by society at large (Spencer, 1978). In reference to the social preference basis of ethics and morality we can adopt formalization by using two different approaches. One approach is to consider linear aggregation of preferences. The other is to treat morality and ethics within complex aggregation types.¹

In today′s complex and interdependent society the meaning of the individual and the meaning of the community become critical for the functioning of a well‐ordered society. Examines the basic flaw in classical economic reasoning which promotes an anti‐social meaning of reality. Namely, its premisses limit reasoning to the analytical meaning of the individual isolated from significance given to the importance of community. Draws the conclusion that the scientific paradigm of economic thought is limited in its ability to account for the ethical and moral functioning of individuals as part of a moral community. It is a theory of reasoning with little regard for broader human ends than self‐interest efficiency. However, when the economic “technique” is applied to society it becomes normative for behavioural definitions.

Criticizes Handy’s depiction of the portfolio career and the end of job security because he is overly dismissive of the contribution job security can and does make to the moral order of society. Develops a counter argument and evidence showing that business organizations are complex, morally significant institutions in addition to being instruments designed to fulfil an economic function. Concludes that the company should be institutionalized as a shared community of purpose which enables us to recognize its contribution as one of the important vehicles for the development of virtue and the good life. Notes that business educators and business leaders need to take employment security seriously and build this conception into their professional ideology and practice.

The purpose of this paper is to map the different moral positions articulated by small business owners in relation to social responsibility (SR) commitment and practice.

This qualitative study utilized collaborative action research with 25 small business owners in two Canadian provinces and used combined methods of group dialogue, personal semi‐structured interviews, and thematic analysis through researcher triangulation.

We found that the morality underpinning business owners' social responsibility tended to be embedded in a sense of relationship with and commitment to the well‐being of the local geographic community. However, this was threaded with felt ambiguities, revealing their understanding of a spectrum of SR practices.

Through an ethical analysis, we argue that this moral commitment to community is connected to a relational worldview as part of a distinctive ethical vision while, at the same time, the small business owner‐managers were continuing to pursue business within an environment of orthodox economic ethics and practices. This substantially impacted the shape of their commitment as social change agents and their engagement in collective activities with like‐minded peers.

Further research is needed to reveal how much the lack of engagement in collective social change activities and collective promotion of social responsibility is related to the practical issues of time famine, maintenance of a business niche, or an individualist ethos.

This study contributes several original findings by identifying a range of SR practices and the ethics behind each, from the perspective of small business owners, how they position themselves, as well as the paradoxical constraints they experience.

This paper aims to explain how economics severed itself from the moral constraint of community and from ethics.

The paper utilizes respected economic histories (e.g. Tawney, Polanyi, Heilbroner) and analyzes central theoretical texts of modern capitalism (e.g. Adam Smith).

This paper concludes that the divorce of economics from community and ethics had historical causes, beginning with enclosure, and was then theoretically justified by the classical economics.

The paper suggests that, if social economics wish to reconnect economics with ethics, they need first to understand and to contend with, better than they have, the enormity of the historical and theoretical forces that drove the two apart in the first place.

While many social economists argue for the need to connect economics with ethics, few if any have offered an extended analysis of their divorce.

The genesis of the moral leadership concept in educational administration and examples of studies exploring this idea during the 1979‐2003 period are discussed. The author recommends more contextually sensitive descriptive studies with a focus on the social relations among school leaders and others, giving particular attention, in a phenomenological sense, to the meanings, perspectives, and espoused purposes of school leaders’ actions, social relationships, and interpersonal orientations.