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The constructs of relativism and absolutism have a significant role to play in the development of ethical theory; however, they are commonly simplified in their depictions and are philosophically more complex than we give them credit for. The purpose of this paper is to undertake an in‐depth examination of ethical relativity and ethical absolutism before concluding with a discussion of which research implications warrant further investigation.

A descriptive, historical, anthological approach has been taken.

Ethical relativism is regrettably subject to a proliferation of related terminology and, in many instances with different meanings ascribed to similar terms. In addition, ethical relativity appears to attract different research perspectives that are heavily dependent on their academic origins. A clear distinction needs to be made between ethical and situational relativity. It is suggested that relativism is present in the process of moral justification and that ethical relativism should be analyzed from three levels: the individual level, the role and group level, and the cultural levels. The over‐riding objection to ethical relativism rests on the consequences of accepting relativism, which undermines the existence and strength of global moral standards and the inherent positioning of ethical absolutism. Absolutism does not deny the existence of multiple moral practices evident around the world, but proposes that variations in ethical actions could still be rooted in common universal moral standards based on our requirements as human beings and the necessities of long‐term survival.

The ensuing discussions of relativism and absolutism open up a rich vein of research opportunities and suggest caution is required in regard to research methodologies. From a methodological perspective, care needs to be taken. For example, using hypothetical ethical dilemmas that are often unrelated to a specific industry or cultural setting has resulted in many researchers observing situational relativity rather than true ethical relativity.

This paper specifically examines whether there are differences in underlying and basic moral standards even though similarities in ethical behaviour have been determined, or whether differing ethical actions could, as the absolutists believe, originate from common universal standards despite apparent differences in perceptions and actions across cultures.

Does using smart devices change people's moral standards? The objective of this paper is to investigate how people's moral behavioral intentions while employing smart devices are modulated by their socioeconomic status (SES; as measured by educational level and income).

Participants were randomly assigned to either the smart devices condition or the non-smart devices condition, and their moral standards was measured by the adapted Moral Foundations Questionnaire. Data were collected from both China and the UK.

Individuals' SES moderated people's moral standards when using smart devices. Specifically, when employing smart devices (vs non-smart devices), moral standards declined for low-SES individuals. However, the effect of employing smart devices was not significant for high-SES individuals. This suggests that certain demographics may be more inclined to harm others with smart devices.

In emerging markets, the widespread of smart devices in workplace may lower consumers' and employees' moral standards for certain demographics. Managers and marketers need to be aware of this erosion of morality and employ some preventive measures in advance.

This paper examined morality in the era of smart devices. Even though the use of smart devices has become a norm in developed markets, smart devices usage is still on the rise in emerging markets. The authors findings enhance the understanding of moral behaviors and contribute to the knowledge of how smart devices are changing human behaviors.

This focal chapter deals with the understanding of important ethical theories used in executive moral reasoning such as teleology, deontology, distributive justice and corrective justice, virtue ethics versus ethics of trust, from the perspectives of intrinsic versus instrumental good, moral worth versus moral obligation, and moral conscience versus moral justification. Ethical and moral reasoning will power executives to identify, explore, and resolve corporate moral dilemma, especially in the wake of emerging gray market areas where good and evil, right or wrong, just or unjust, and truth and falsehood cannot be easily distinguished. We focus on developing corporate skills of awareness of ethical values and moral imperatives in current otherwise highly commoditized and turbulent human, market, and corporate situations. The challenges of morality are multifaceted and diverse. Professionals usually have self-discipline and self-regulation abilities, ego strength, and social skills. Morality in the professions is not concerned with the issues of rudimentary socialization; rather, the issues involve deciding between conflicting values, where each value represents something good in itself. There are problems in both knowing what is right, good, true, and just on the one hand, and on the other hand, in doing what is right and avoiding wrong, doing good and avoiding evil, and being fair and just while avoiding being unfair and unjust. Several contemporary cases will illustrate the challenging dimensions of ethical and moral reasoning, moral judgment and moral justification embedded in executive decision processes, and corporate growth and profitability ventures.

The purpose of this paper is to examine the extent to which Confucian moral standards may serve as a moral root of employees' organisational citizenship behaviour (OCB) in the People's Republic of China (PRC).

The approach is conceptual, based on research within the field.

This paper suggests that the moral characteristics of Confucianism (based on a strong body of empirical studies): harmony, group orientation, guanxi (relationships), diligence, self‐learning and thrift, are the great virtues of the indigenous forms of OCB in the PRC, including helping co‐worker; individual initiative and/or functional participation; group activity participation; self‐development; social welfare participation; promoting company image; voice; protecting and saving company resources; interpersonal harmony and keeping the workplace clean; and keeping departmental harmony and coexistence in adversity.

First, this paper contributes to the extant knowledge as to the ways in which Confucian moral standards may affect Chinese exhibition of OCB. Second, this paper contributes to discerning Chinese economic success on employees' OCB performance with recourse to its traditional cultural heritage of Confucian moral standards. Finally, it highlights the presence of voice as a type of OCB which may be attributed to China's opening up to the West.

Research has demonstrated that ethical leadership helps to limit subordinates' workplace deviance. In this chapter, we draw on social cognitive theory of moral thought and action to further understand why ethical leadership has a preventing impact on workplace deviance. We propose that the key mechanism between ethical leadership and deviance is moral disengagement, which refers to the process of making unethical behavior morally or socially acceptable. Specifically, subordinates learn cognitively and emotionally from ethical leaders to minimize the adoption of moral disengagement. When they decrease the use of moral disengagement, subordinates are less likely to display deviant behavior.

This research uses identity theory to examine the individual variability in moral behavior for acts of commission (committing a bad act) and omission (failing to do a good act). Most research using identity theory has examined behavior in the active sense as in doing something while neglecting behavior in the passive sense as in not doing something. Doing something may carry more information as to who one is than not doing something. Thus, behavior in the active sense may be more likely to implicate the self and thus activate the identity process than behavior in the passive sense. I investigate this by placing individuals in the moral dilemma of a testing situation in which they have the opportunity to cheat (an act of commission) (Condition 1) or not report that they were over-scored on a test (an act of omission) (Condition 2). Participants' moral identities and emotions are obtained. The results reveal that the identity process helps explain moral behavior and emotions for an act of commission but not an act of omission. The results suggest that compared to an omitted act, a committed act generates more cognitive processing as to who one is thereby activating the identity process. Furthermore, in omission, individuals may not see themselves as responsible for an outcome, thus failing to frame the situation in moral terms – as having done a bad thing.

Retailers are increasingly forced to enter negotiations with new suppliers and have less time to develop trusting relationships prior to awarding sourcing contract. Such supplier negotiations are often guided by self‐interest‐seeking behavior. However, not all exchange partners behave opportunistically when given the opportunity and little is known about how and when opportunism actually occurs. This research seeks to develop a multidimensional perspective of exchange partners' Machiavellianism that reveals different types of opportunistic motivations in exchange relationships and to extend knowledge of socialization as a safeguard by investigating the efficacy of signaling trustworthiness as a means of reducing the risk of opportunistic behavior in exchanges with partners with different moral standards about opportunism.

The data consist of a sample of 259 purchasing professionals who are members of the Institute of Supply Chain Management and report on their negotiation behavior. Moderated regression analysis is used to analyze the research model.

The results show that opportunistic behavior originates from a multidimensional set of moral convictions held by an exchange partner. Interestingly, signaling a trusting relationship only reduces opportunistic behavior that is due to deceit, but is not effective against cynicism or flattery.

To date, retail managers have addressed potential partner opportunism by designing contractual agreements or by implementing structural and social safeguards. Little is known about how these approaches address partner‐specific causes of opportunism. The study demonstrates the extent to which trust, a popular socialization mechanism in retailing, moderates the degree to which an exchange partner's moral conviction leads to opportunism.

“Communism has never concealed the fact that it rejects all absolute concepts of morality. It scoffs at any consideration of “good” and “evil” as indisputable categories. Communism considers morality to be relative, to be a class matter… It has infected the whole world with the belief in the relativity of good and evil.” Aleksandr I. Solzhenitsyn, Warning to the West, 1975.

While in agreement with the broad coherentist approach of Evers and Lakomski, the position taken here is that coherentism, in itself, does not provide a sufficiently developed normative framework to underpin an ethics of educational administration. The coherentist approach to ethics is that the requirements of survival and social problem solving ensure the development of neurally‐based moral prototypes. Following writers such as Clark and Flanagan, argues that the normative resources of coherentism should be enriched by sententially expressed normative standards, and that the approach to such standards taken by virtue ethicists is fruitful. Virtue ethicists reject a rule‐based approach to morality and embrace the idea of moral prototypes. This is consistent with a naturalised epistemology, including the learning of ethical administrative practice.

This study aims to examine how supervisor bottom-line mentality (BLM) influences subordinate unethical pro-organizational behavior (UPB), considering the mediating role of subordinate moral disengagement and the moderating role of their power-distance orientation.

The theoretical model was tested using two-wave data collected from employees of five firms in southern China.

Subordinate moral disengagement was found to mediate the positive relationship between supervisor BLM and subordinate UPB. Furthermore, for subordinates with high power-distance orientation, the positive relationship between supervisor BLM and subordinate moral disengagement and the indirect positive relationship between supervisor BLM and subordinate UPB were both strengthened.

First, organizations should train their employees to pursue goals ethically based on established standards and policies for acceptable behavior and to punish UPB. Second, organizations should strengthen employees' ethics and reduce their likelihood of moral disengagement. Finally, organizations should create an environment that allows subordinates to question their supervisors’ BLM.

First, the results demonstrate that supervisor BLM is an antecedent of subordinate UPB. Second, the study sheds important new light on how employees respond to supervisor BLM through cognitive processes. Third, it examines the moderating role of subordinate power-distance orientation between supervisor BLM, moral disengagement and UPB.