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The purpose of this paper is to present a case study of a specialist at a research institution turned into an unwilling manager who lost her Jungian self under the managerial persona and shadow pressures of the organization. The findings lead to a personal development model.

The problem and solution are translated into Jungian language, which fits with the Buddhist approach chosen by the interviewee. The case study looks for answers to questions: How responsible should individuals be? How far should they go: blow the whistle? Is responsible leadership possible in an organization whose ego is in the powerful grip of its persona and shadow? What is the role of individual/group/organizational/societal unconscious in striving for responsible leadership? Can an organization become aware of its persona and shadow and develop into an enlightened self?

Individuals can take responsibility for the less powerful but not always for the more powerful. Whistle‐blowing may be counterproductive. Responsible leadership is possible, if individuals/groups/organizations/societies are mature enough to become aware of their persona and shadow to free this energy for responsible behaviour. A Jungian‐Buddhist personal development model is built.

Single case study results are not generalizable, but the presented problem may be common in research organizations. The model requires further empirical support.

Holistic personal development: “Loose (don’t lose) your self. Shelve your persona! Don’t fear your shadow; learn to know it!”

The paper presents a novel account of presenting and solving a real‐life managerial problem through integrating Buddhist and Jungian knowledge, and introducing a Jungian‐Buddhist model.

The purpose of this paper is to show how corporate responsibility (CR) could be utilized to manage and develop individual, cultural, and biodiversity and turn them into business strategies.

Case studies of two multinational forest companies are used to demonstrate present and possible corporate values, words, and actions of diversity.

Forest companies tend to react on external pressure in diversity issues. They often take a confrontational or minimum legal compliance approach. Biodiversity, cultural diversity, and individual diversity form an intertwined hot topic all over the world.

For future prospects, forest companies should take initiative in diversity enhancement and become entrepreneurial, particularly as pulp and paper production is a declining industry and new business visions are needed. In cooperation with indigenous peoples, environmental organizations, governments, and other stakeholders forest companies could replace monocultural tree plantations with multicultural forest gardens, which provide many ecosystem services, natural products, and employment, and participate in large‐scale forest leasing for conservation. Multinational forest companies could also make better use of their diverse individual and cultural resources.

This is the first attempt to build a CR/diversity framework by studying different kinds of diversity issues through CR and by analyzing corporate values, words, and actions. Integrating diversity into CR helps companies to turn it into a business strategy.

The purpose of this paper is to review the links between ethics, leadership and psychology, and to introduce the papers for the special issue of the Journal of Management Development.

The paper provides a conceptual review of issues attached to research in the field of responsible leadership psychology.

Individual organisational members affect and are affected by the organisation's collective psyche, and all are potential leaders; therefore, all should care about their “inner life” and reflect on the interrelationships between their ethical responsibility, their psychological world, and their interaction with others.

The paper shows that self‐enquiry and understanding the unconscious influences on ego‐consciousness are essential for nurturing ethical awareness and responsible action as leaders, followers and more generally as organisational agents.

The purpose of this paper is to highlight how fast the divide between the good corporate governance (CG) and corporate social responsibility (CSR) is declining. The concepts covered under CG and the areas covered under CSR are no longer distinctive. Both the philosophies advocate doing good and disclosing the good done.

The study does a brief survey of Indian mythology to make its point clear that Indian philosophy is positive and it inculcates positive values in Indians, which influence their socially responsible behaviour. The study further analyses the annual reports of 50 Indian private corporate houses to show the extent of CG and CSR undertaken by them. The information is shown in the tabular form or in statement form, both are included for the purpose of the study.

In India, the CG practices are mandatory as per the clause 49 of the listing agreement of Securities and Exchange Board of India (SEBI) for all the companies listed on recognized stock exchanges of India. However; there are two parts of disclosure – mandatory and non‐mandatory. In so far as mandatory requirements are concerned, 100 per cent compliance exists. But with regard to non‐mandatory requirements the results are quite disheartening. Similarly, when the study analyzed the annual reports to examine the extent of corporate responsibility disclosure the results are equally discouraging for reasons discuss below in the introduction part of the paper.

The study has revealed certain awakening facts, which will serve as a useful guide for policy formulation in relation to Indian corporate sector.

The aim of this research is to conduct a holistic sustainability life cycle assessment (LCA) comparison of different kinds of biofuels, integrating environmental, social, cultural and economic sustainability. The feasibility of a vision that by year 2015 households, companies, and other organizations all over the world will turn their sewages into biofuels, instead of discharging them into the environment is tested through these comparisons.

Semi‐structured interviews of biofuels' experts in Finnish companies, industry organizations, research institutions, and non‐governmental organization were conducted.

Biogases are environmentally more sustainable than bio‐oils, field biomass, wood‐based biomass and peat, all of which cause loss of biodiversity. Bio‐oils and field biomass are socio‐culturally unsustainable when they affect farming for food. Launching any kind of biofuel system is expensive, but running it reaps benefits. Biogases, bio‐oils and liquid field biomass use the cradle‐to‐grave approach; solid field biomass, wood‐based biomass and peat use the cradle‐to‐cradle approach in their life cycles. Biogases made of sewage have an endless supply with little need for an endless life cycle, which, however, could also be developed.

Refining sewage into biofuels solves two global environmental problems at once: carbon dioxide emissions from fossil fuels contributing to climate change and over‐fertilization of waterways causing sea, lake and river deaths. Hence, the launching expenses are well worth the effort. Yet other biofuels compete so heavily that large‐scale global turning of sewage into biofuels by 2015 is unlikely.

This is the first holistic sustainability LCA comparison of biofuels which integrates environmental, socio‐cultural and economic sustainability views of industry, research and civil society experts.

The purpose of this paper is to explore corporate social responsibility in context of the dumping of electronic waste (e‐waste), inferior products and second‐hand goods, and related activities of multinational corporations' (MNCs') subsidiaries in Ghana. It aims to suggest examples and recommendations to help curb the negative effects of dumping in Ghana.

Research into specific e‐waste and scavenging activities and its impact on indigenous people and the environment is analyzed. Furthermore, findings on relevant stakeholders who have interest in this menace are reviewed. There is also a general discussion of the effect of other import/export activities that are tantamount to dumping.

One can often observe ignorant scavengers around “recycling sites” demarcating their portions of the waste which includes discarded computers, televisions, micro‐waves, radio sets, and VCR amongst others. These wastes are often carried to strategic points where these people they extract some “valuable” components. It is known that MNCs find it expensive to re‐cycle these wastes in their home countries, thereby diversifying them to “new markets” often termed as “bridging the digital divide”. The hazards involved do not only affect the environment, but also the health of the indigenous people. Furthermore, there is the increase of inferior products as well as second‐hand goods in the country. Governments can set import restrictions, the pressure groups can help take appropriate actions to mitigate the effects. Educating the indigenous people in consciousness in the health hazards in e‐waste becomes necessary. Proper disposal and re‐cycling activities should be implemented by the government and collaborated by MNCs.

This paper can be seen as an initial attempt to integrate the effect of dumping and contributions from stakeholders to enforce MNCs and their subsidiaries to be socially responsible in the Ghanaian business environment.

The purpose of the paper is to examine the relation between the concepts of Islam with the Malaysian managers' opinion regarding corporate social responsibility (CSR). Nearly, 1.6 billion Muslims believe that Islam is not only a religion, but also a guideline for the complete way of life. As Islam is a complete code of life, it needs to discuss each and every part of life. Indeed, values and principles that have been central to Islam since the time of the holy Prophet Mohammed may serve as a foundation for the notion of CSR similar to those in the West.

This paper compares the perceptions of managers about the responsibility of a corporation to society in Malaysia with the Islamic concept. An open‐ and close‐ended questionnaire was distributed to 50 listed organizations in Malaysia, including multinational, government link, non‐government link and SME companies.

A similarity between the Islamic concept and top executives' opinion about CSR was found.

The survey findings and annual report analysis are expected to provide guidelines to the managers of other organizations for those who want to follow Islamic CSR.

The purpose of this paper is to examine the dichotomy of radicalism and reformism in the corporate social responsibility (CSR)/sustainability literature, where the reform position is described as mainstream, where sustainability is delivered by governance mechanisms, regulation and planning, internalising costs, and redesigning industrial processes. Radical critiques of this position argue that reformists have “claimed” the CSR debate and therefore disempowered those who would bring about more fundamental changes. The alternative radical position is described as a countercurrent, an ecocentric approach requiring change in economic and political systems.

The paper reviews some of the thinking in this area to assess whether a truly radical position is possible to affect change or whether the forces of incrementalism allow gentle resistance to the status quo, which will be more effective in closing the sustainability gap.

The paper maps some of the models described within it to assess where each lies in the radical‐reformist continuum.

The findings should allow an assessment of the possibilities for CSR to become more radical in approach. However, this needs further empirical testing.

The mapping is an original contribution to the area.