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The content of ethics education courses is still generally shaped around the presentation of the traditional ethical theories of Western moral philosophy, complemented by case studies and discussion of ethical decision-making models. The purpose of courses is still largely geared towards the development of skills in ethical reasoning. Yet developments in surrounding fields, from psychology to learning and leadership development, raise numerous questions about the traditional curriculum. Ethics courses need to be more responsive to psychological factors and to the social realities of workplace contexts, and cognisant of a wider spectrum of ethical concepts. The perspective of virtue ethics remains pertinent, as the broader agenda of ethics courses is to enable students to develop a personal ethical outlook. But ethics courses should also be exploring and incorporating concepts from non-Western philosophies, and incorporating developments in fields such as leadership development.

In the light of major corporate failures worldwide, business ethics have become an increasingly important area of managerial competence and responsibility. Most studies on business ethics in general and the work ethic in particular have been based on the experiences of Western nations, with a primary focus on the Protestant work ethic (PWE) as advanced by Max Weber. This paper aims primarily to explore the Islamic perspective to ethics, which follows the Judeo‐Christian tradition as the last of the three great monotheistic religions.

A range of relevant works published over the past two decades is compared with and heavily supplemented by extracts from the Islamic Holy Book, the Qur'an, in order to outline the Islamic approach to business and work ethics.

The paper highlights that within the Holy Qur'an and other aspects of Shari'ah, there is much with which to construct an authentic Islamic approach to ethics. It also highlights the substantial need to examine the work ethic and other work‐related attitudes, such as individualism in non‐Western settings.

The paper contributes to the body of knowledge in several ways. First, it is one of a very limited number of papers that does not use a research instrument created specifically to measure work orientations in a Western setting. Second, it provides a better understanding of cultural variations among nations, by examining the ethical beliefs of the fastest growing religion in the world.

Despite the accounting profession having a long history of promoting ethical behaviour globally, with a robust Code of Ethics and formal International Education Standards which include training in professional values, ethics, and attitudes, the accounting profession still regularly features as the lead villain in many corporate failures. Training in ethics has been a core topic in Australian accounting undergraduate degrees now for many years, but the responsibility for teaching ethics still largely falls on faculty from within the business and accounting schools. Although these academics have a strong moral compass and know right from wrong, most do not have ethics-related research experience or professional ethics training. When ethics is taught by academics with little or no formal philosophical ethics training, our students will continue to have limited opportunities to cultivate and deeply internalise the professional values, ethics, and attitudes required of professional accountants in a multicultural world before embarking on their careers.

The purpose of this paper is to review the challenges of teaching values and ethics in mental-health, explore the differing perspectives of the key stakeholders and stimulate further questions for debate in this area; leading to a proposal of an alternative approach to educating mental-health professionals on values and ethics.

In current mental-health care settings, very few professionals work with homogeneous populations. It is imperative that mental-health education and training ensures health professionals are competent to practice in diverse settings; where ethics and values are bound to differ. Establishing professional practice not only involves considering concepts such as values and ethics, but also equality, diversity and culture. Incorporating values-based practice and cultural diversity training holds promise to education and training, that is truly reflective of the complexity of clinical decision making in mental-health. Further research is needed as to how these two frameworks can be unified and taught.

This paper aims to find an answer to the questions: To what extent is the implementation of responsible management education (RME) perceived to be adequate for developing responsible leadership skills among business school students? How should it be used effectively to guarantee such an outcome?

The authors conducted semi-structured interviews with 24 management educators working at three public business schools. Thematic analysis was used to analyse the collected data.

The findings show that the implementation of RME alone is not adequate to ensure the development of responsible leadership skills among students in business schools. However, management educators do perceive it as a considerable step towards that outcome if accompanied with internship and training opportunities to exercise and observe how social roles and activities are practiced in business, not-for-profit and civil society organisations.

This study is a pioneering attempt to address the relationship between RME and developing responsible leadership skills among students in non-Western business schools.

This paper aims to critically reassess established approaches to the teaching and analysis of computer ethics, and to propose a revised methodology, drawing on the practical experience of teaching undergraduates in a culturally diverse, international learning environment.

Theoretical in scope, reviewing concepts and methods in the existing literature and developing an alternative inter-disciplinary and multi-dimensional framework.

Ethical analysis can benefit from broader, inter-disciplinary perspectives that take into account the social and economic context in which information and communication technologies (ICTs) are designed, deployed and used, and the complex forces that drive their development. A richer analysis of this context enables a better understanding of the specific properties and applications of ICTs which, in turn, foreground particular ethical issues. This can result in a more self-reflexive and rounded appreciation of the ethical, legal and professional issues invoked by ICTs.

The paper develops a revised, flexible methodology for doing ethics which can be applied to any case study or domain of application. It outlines some of the key questions and major ethical principles that are generated by ICTs. The paper has pedagogical value for both teachers and students of computer ethics, but has relevance also for information technology professionals and practitioners.

The purpose of this paper is to investigate Pakistani bank front-line employees’ intentions to behave ethically by using the extended theory of planned behaviour (ETPB) into which religiosity (i.e. religious activity, devotion to rituals and belief in doctrine) is integrated as a moderating variable.

The authors collected 234 self-administered questionnaires and analysed them using SmartPLS 2.0, a second generation structural equation modelling technique.

This paper demonstrates that the ETPB can explain intentions to behave ethically. Moral norms (i.e. the rules of morality that people believe they ought to follow) and perceived behavioural control (i.e. people’s perceptions of their ability to perform a given behaviour) are the best predictors of ethical behavioural intentions. The effects of injunctive norms (i.e. perceptions of which behaviours are typically approved or disapproved in an organisation) and of perceived behavioural control on behavioural intent are moderated by religiosity.

Leading by example, providing ethics training, empowering employees and encouraging the expression of religiosity are proposed as ways to foster an ethical culture in the workplace.

Even though numerous empirical studies have utilised variants of the theory of planned behaviour to explain consumer behaviour, its applicability to ethical behaviour in the workplace has scarcely been explored. Moreover, its tests in non-western contexts are scant. This study demonstrates the applicability of the ETPB in a broader circumstantial and cultural context and enriches it with religiosity, a pertinent characteristic of billions of people around the world. Finally, this is one of the very few ethics studies focusing on banking, an industry fraught with allegations of moral breaches.

Three aspects of teaching ethics are discussed. It deals with reflection, multicultural classrooms, and narrative. The first aspect acknowledges that trying to help people recognise moral issues and have the courage and capacity to respond is harder than teaching and examining theoretical learning. The second, whether we seek to develop a ‘new’ ethical framework that fits all situations and recognises the differing traditions of global classrooms and marketplaces or we acknowledge that there are different underlying values which are hard to reconcile. The third aspect, somewhat provocatively, is whether we would be better off using novels or TV series rather than textbooks for the teaching of ethics.

The purpose of this paper is to explore the attitudes of two key groups of stakeholders (n=22) from academia and industry toward the nature of business ethics and their integration and inculcation in MBA programs in Malaysia.

This is a qualitative study based on n=22 interviews with stakeholders from academia and industry.

The main findings of the study indicate that respondents in this context tended define business ethics with reference to factors such as the interests of organizational stakeholders, environmental issues, property rights, and religion. It was also found that the respondents tended to consider ethical business practice to be primarily a social and religious obligation rather than representing a specific requirement of the workplace which could and should be developed during an MBA program.

The implications of the study are discussed in relation to some of the barriers that may exist to integrating business ethics into MBA programs in Malaysia.

The study highlights the widely held view among the respondents that employees’ business ethics are primarily attributable to family upbringing, including religious instruction thus limiting the perceived need for and effect of later training and education in business ethics.