Search results

This study aims to focus on the purpose and legitimacy of business, notably, the organizational purpose, the conventional view that the purpose of business is to optimize the returns to shareholders, and the emerging view that organizations serve multiple purposes including economic returns.

This study applies Habermas’s discourse ethics to corporate social responsibility (CSR) and stakeholder management (SHM) and argues that discourse ethics is a balanced philosophical approach, which can effectively address the limitations of CSR and SHM.

The analysis demonstrates that discourse ethics is a distinctive philosophical approach to ethical theory and has high relevance to the field of CSR and SHM.

The discursive approach to CSR and SHM is unique because it allows assimilating various ethical situations – from pragmatic to normative – under one theoretical framework. The potential of the proposed approach is illustrated through a thorough discussion of its application to CSR and SHM.

Much criticism has been levelled at the accountancy profession, ranging from the failure of accounting documents to reveal a more accurate reflection of the financial well‐being/ill health of organizations and the collusion of accountants in the preparation and validation of those documents, to the failure of the accountancy profession satisfactorily to take account of the public interest in the determination of the future of accounting and auditing practice. At the heart of these issues is the moral base of the profession and accounting practice, a base which displays contradictory values at a normative level, while at an empirical level the evidence appears to be less ambiguous. Contends that accounting practice cannot be isolated from broader social practices; rather it is shaped by, but also helps sustain, wider social, economic and political developments. Begins with a consideration of Kohlberg′s framework of moral reasoning and then links it to the additional dimension of individualism. Concludes that, while accounting reflects the prevailing values of modernity, it is inadequate to excuse its moral base on this ground.

The burden social theorists must be willing to accept, respond to, and act upon pertains to the difficulties that predictably accompany all efforts to convey to nontheorists the unwelcome fact of heteronomy – that as actors, we are not as autonomous as we were told and prefer to assume – and to spell out what heteronomy in the form in which it has been shaping the developmental trajectory of modern societies means for professional theorists. I introduce the concept of “vitacide,” designed to capture that termination of life is a potential vanishing point of the heteronomous processes that have been shaping modern societies continuing to accelerate and intensify in ways that prefigure our future, but not on our human or social terms. Heteronomy pointing toward vitacide should compel us as social theorists to consider critically both the constructive and destructive trajectory that social change appears to have been following for more than two centuries, irrespective of whether the resulting prospect is to our liking or not. In this context, the classical critical theorists of the early Frankfurt School, especially Max Horkheimer and Theodor W. Adorno, pursued what turned out to be an evolving interest in rackets, the authoritarian personality, and the administered society – concepts that served as foils for delineating the kind of theoretical stance that is becoming more and more important as we are moving into an increasingly uncertain future.

Catholic social thought presents itself as a reflection by the Church on socio‐economic issues. The Church in its teachings has always had, and continues to have, an ambivalent attitude towards the capitalist economic system. This ambivalence has not always expressed itself in the most effective and appropriate ways. Attempts to argue that social analysis from a critical theory perspective is both able to capture effectively the ambivalence which Catholic social thought feels towards capitalism, and to put into a broader theoretical context many of the critiques levelled against the Church′s teachings. This in turn allows for a more cogent presentation of the Church′s normative project.

Much of the philosophical debate between religionists and secularists has focused on whether to permit people to invoke publicly religious arguments to justify their position on laws and policies. There is a question related to this debate whose answer is often regarded by both liberals and religionists as intuitive and straightfoward: May religionists offer secular justifications in the public square to support or oppose laws and policies without sincerely accepting such reasons as consistent with their respective religion? Some religionists and especially some prominent liberals tend to answer in the negative, disdaining the thought of embracing an alternative that seems duplicitious. I argue that such negative responses tend to neglect the value of insincerity in public justifications.

This chapter focuses on a proposed framework of irresponsible leadership (IRL) that might emerge in our schools under certain circumstances. A second purpose is to analyze potential ways to prevent its rise, based on previous models of educational leadership. Broadly, IRL is composed of five elements: narrow view of education, a business-like view of the teacher–student relations, a Narcissist and ego-centrist view, self-centered decision making, and emotional unawareness and poor emotion regulation. Unsurprisingly, IRL results in decreased levels of teachers’ and students’ well-being, unethical school climate, a lack of social responsibility in the teacher lounge, and school failure. To prevent these and related results, three major leadership models in education – participative, moral and social justice, and instructional – were analyzed.

The Internet has important ethical connotations for retailing. This paper briefly provides examples of retailers’ difficulties in this respect, before considering use of the Internet for ethical scrutiny of retailers by a spectrum of activists and agencies. Positive use of the Internet to publicise retailers’ social responsibility contrasts with questionable exploitation of the Web’s anonymity. The Net not only offers freedom of speech, but also widens opportunities for irresponsible activity, with low barriers to entry. Thus tensions exist between rights and freedoms, on the one hand, and abuses of freedoms, provoking calls for regulation, on the other. Ethical issues relating to e‐commerce are identified, and privacy is highlighted both as central to the ethics of e‐retailing and as a critical factor in its development. While retail interest in the Internet thus far has focused around e‐commerce, impacts on retailer image – both positive and negative – should also be recognised.

The purpose of this paper is to determine the value of I‐Ching (also called Book of Changes), the ancient Chinese book of wisdom, which has been used for thousands of years to help people make decisions in daily life. Recently, eastern and western scholars have begun discussing how to apply the wisdom of I‐Ching to the field of business administration, particularly decision‐making practices.

A content analysis method was adopted to uncover possible modern management decision‐making constructs. The single words approach did not find frequently appearing words that integrated decision‐making constructs in the context of I‐Ching. Further uncovering I‐Ching's administrative decision‐making approach, the managerial decision‐making model of I‐Ching is explained, including the premises, the decision contingencies, and the decision process.

By using an academic comparative analysis method, as it applies to managerial decision making, I‐Ching's early management decision‐making model is subsequently compared with western management decision models, which include rational decision making, bounded‐rationality decision making, intuitive decision making, implicit favorite decision making, and garbage‐can decision making.

The majority of scholars that study I‐Ching focus on “practice divination” research, paying attention to the interpretation or critique of the text only. Unfortunately, related literature based upon a social science research foundation is limited.

The value of I‐Ching was determined to lie in allowing flexibility in the decision‐making process.