Critics point to four issues as presenting barriers to the use of virtue in the context of business. They focus on the relationship between management and practice, the potential for virtuous behaviour in a competitive environment, the ability to develop a reflexive critique of management that can be acted on, and the differentiation between work and wider social roles and people's propensity to take responsibility for them. In this paper we propose a solution to criticisms levelled at the use of (...) virtue within Business Ethics. We examine the critiques of management in the context of Virtue Ethics and the application of these to business. In arguing for a role for business in being virtuous and promoting virtue we accept that the concept of management that is based on the type of liberalism founded on personal preference and benefit is deeply problematic and that management that is driven solely by profit is not compatible with the development of practice based virtue. However, we argue that to exclude those activities in which management is involved as a result would be wrong and dangerous. Instead we see the great advantage of a Virtue Ethic is that it conjures up an alternative vision to the dominant practice, and such an alternative vision is urgently needed in business today. (shrink)

Drawing upon the findings of a grounded theory study, this article addresses how sunao-sa influences intercultural communication and the process of building and developing trust between Japanese expatriate managers and Australian supervisors working in subsidiaries of Japanese multinationals in Australia. The authors argue that sunao is related to other concepts in business ethics and virtue literature such as character and its constituents, empathy and concern for others. How sunao as a value, influences the process of interpreting intercultural behaviour in relation (...) to providing accounts, excuses or apologies in situations where a breach of some norm has occurred, is also explained. Although sunao has a particular role in hierarchical relationships between manager and subordinate, the paper concludes that becoming mutually sunao is crucial in learning and understanding the perspectives and expectations of a counterpart so that trust can deepen and flourish. The study makes an original contribution in an area that to date does not appear to have been researched from a management perspective and purports that sunao as character is an important factor in the culture of Japanese multinational organizations and indeed, international management in that context. (shrink)

In this paper we suggest that the ethical duties of business schools can be understood as representing stewardship in the Aristotelian tradition. In Introduction section we briefly explain the nature of ethical stewardship as a moral guideline for organizations in examining their duties to society. Ethical Stewardship section presents six ethical duties of business schools that are owed to four distinct stakeholders, and includes examples of each of those duties. Utilizing this Framework section identifies how this framework of duties can (...) be used in the process of self-examination and transformation within business schools. Why It Matters section concludes by explaining why the process of examining ethical duties at business schools is vitally important for both business schools and the larger communities that they serve. (shrink)

Drawing on the work–family enrichment theory, the present study investigates the cross-domain effects of ethical leadership on employees’ family and life satisfaction. Moreover, it focuses on the mediating role of work–family enrichment and the moderated mediation process of family-supportive supervisor behaviors underlying the relationship between ethical leadership and employees’ family and life satisfaction. Using a sample of 371 employees and their immediate supervisors in China, we found that WFE mediated the relationship between ethical leadership and employee-rated and supervisor-rated family and (...) life satisfaction. Moreover, FSSB positively moderated the relationship between ethical leadership and WFE, such that the relationship was strengthened when FSSB were higher. Furthermore, the mediations of WFE between ethical leadership and employee-rated and supervisor-rated family and life satisfaction were also positively moderated by FSSB, such that the indirect effects were stronger when FSSB were higher. The theoretical and managerial implications of our findings are further discussed. (shrink)

The right to request flexible working has been introduced into the UK employment laws against a background of post-fordist work practices, which already allow for employer rather than employee flexibility. This paper posits the idea that for the individual employee to benefit from these new rights what is required is the situation of dialogues within the workplace that take place in an ethical frame that recognises the employee as an individual.

Drawing from conservation of resources theory, we theorize that spiritual leadership serves as both a resource to enhance employees’ organizational commitment and a passageway to mitigate the negative effects of work–family conflict. Using primary triadic data from leaders, family employees, and nonfamily employees in 77 family firms, results support our theorizing that organizational commitment is enhanced by spiritual leadership but is decreased by work–family conflict. Contrary to theory, however, spiritual leadership exacerbated the negative effects of work–family conflict. Further analysis reveals (...) that family and nonfamily employees respond differently to leadership and work–family stressors. While spiritual leadership has positive effects for family employees, it has negative effects for nonfamily employees experiencing high work–family conflict. (shrink)

“Work–life balance” is a relatively modern expression. However, there is no novelty in the core concept, as resistance to excessive incompatibility between work roles and personal roles has a history that predates contemporary struggles for a decline in unnecessary work–life conflict. The authors of this manuscript aim to convey a portion of this history by instilling, from an ethics perspective, an awareness of the efforts of early labor organizations, including labor unions, and a social organization that addressed labor issues. They (...) will also communicate the resolve of key individuals, especially women, including labor leaders and activists, who contributed to labor reform and served as early proponents for WLB. In addition, implications and suggestions for practice and future inquiry will be provided. (shrink)

For Aristotle, virtues are neither transcendent nor universal, but socially interdependent; they need to be understood chronologically and with respect to character and context. This paper uses an Aristotelian lens to analyse an especially interesting context in which to study virtue—the state’s response when social order breaks down. During such periods, questions relating to right action by citizens, the state, and state agents are pronounced. To study this, we analyse data from interviews, observation, and documents gathered during a 3-year study (...) of riot policing in the U.K. In doing so, we contribute by joining a number of other conversations within JBE, suggesting detailed empirical examination of this context is useful in opening up considerations relevant to ‘virtue’ elsewhere. This extreme context helps us raise interesting and empirically informed questions that can encourage future theoretical and empirical contributions to virtue in business ethics. One such question is on the role of habituation in virtue, which is not just the inculcation of a reflex or automaticity, but can also refer to a trained and developed tendency to behave in the right way, for the right reasons, at the right time. Whilst we stop short of a simplistic alignment of habituation and virtue, we show ways in which it can inform understanding of both courage and phronēsis. (shrink)

Although work–family conflict is highly relevant for both families and businesses, scarce attention has received from business ethics perspective. This article focuses on the latter, presenting a set of relevant insights from Catholic Social Teaching (CST). After reviewing the foundations and principles presented by CST regarding work–family relationships, a set of normative propositions are presented to develop work–family policies and for a correct personal work–family balance. It is argued that business responsibility with employees’ family should be considered as a part (...) of Corporate Social Responsibility. In addition, the applications of these principles and propositions can lead to a mutual enrichment of both business and family. (shrink)

This paper is the introduction to the Special Issue with a selection of papers presented at the 21st IESE International Symposium on Ethics, Business and Society, held in Barcelona, Spain, in July 2021. The Symposium focused on the future of work and how to promote dignity and human flourishing. This editorial introduction emphasizes how work has been studied over the centuries and how new directions have been considered in recent times. We suggest that dignity and human flourishing are particularly relevant (...) in the current context and for the future of work. Finally, the papers that make up this special issue are introduced and summarized. (shrink)

Virtue ethics is generally recognized as one of the three major schools of ethics, but is often waylaid by utilitarianism and deontology in business and management literature. EBSCO and ABI databases were used to look for articles in the Journal of Citation Reports publications between 1980 and 2011 containing the keywords ‘virtue ethics’, ‘virtue theory’, or ‘virtuousness’ in the abstract and ‘business’ or ‘management’ in the text. The search was refined to draw lists of the most prolific authors, the most (...) cited authors, the most cited articles, and the journals with the most virtue ethics publications. This information allows one to chart how virtue ethics articles have evolved through the decades and to establish ‘schools’ or clusters of authors as well as clusters of themes. The results of this quantitative analysis of authors, ‘schools’, themes, and publications provide a foundation for the future study of virtue ethics in business and management, identifying its achievements and potentials. (shrink)

This study adds to the existing literature on meaningful work by offering a cross-cultural perspective. Since work shapes the kind of person that we are and plays an important role in our well-being, some theorists have adopted a virtue theory approach to meaningful work using an Aristotelian-MacIntyrean framework. For lack of a better term, I will call this a western virtue theory. This paper presents a contemporary virtue-focused Buddhist perspective on the topic. While a virtue-ethics interpretation of Buddhism is now (...) widely accepted and has been applied to several issues, not much has been written about meaningful work using a Buddhist-Aristotelian comparative framework. Buddhism is an important cultural component not only of countries that are predominantly Buddhist, but of other societies that have come in contact with it. To develop a Buddhist framework, I draw heavily from the works of Buddhist scholars, particularly in the West who use a virtue framework in interpreting Buddhism. The aims of my essay are dual. The first is to articulate a straightforward application of Buddhism on the contemporary ethical discussion of meaningful work. The second is to discuss the similarities, clarify the differences, and demonstrate the strengths and weaknesses relative to each other of the Buddhist and the Western virtue theory perspectives. In my analysis, I will argue that consideration of Buddhist perspective will enable us to construct a cross-cultural, inclusive, and pluralistic conceptual model for the deliberation of meaningful work that complements the Western virtue theory. (shrink)

This study adds to the existing literature on meaningful work by offering a cross-cultural perspective. Since work shapes the kind of person that we are and plays an important role in our well-being, some theorists have adopted a virtue theory approach to meaningful work using an Aristotelian-MacIntyrean framework. For lack of a better term, I will call this a western virtue theory. This paper presents a contemporary virtue-focused Buddhist perspective on the topic. While a virtue-ethics interpretation of Buddhism is now (...) widely accepted and has been applied to several issues, not much has been written about meaningful work using a Buddhist-Aristotelian comparative framework. Buddhism is an important cultural component not only of countries that are predominantly Buddhist, but of other societies that have come in contact with it. To develop a Buddhist framework, I draw heavily from the works of Buddhist scholars, particularly in the West who use a virtue framework in interpreting Buddhism. The aims of my essay are dual. The first is to articulate a straightforward application of Buddhism on the contemporary ethical discussion of meaningful work. The second is to discuss the similarities, clarify the differences, and demonstrate the strengths and weaknesses relative to each other of the Buddhist and the Western virtue theory perspectives. In my analysis, I argue that consideration of Buddhist perspective will enable us to construct a cross-cultural, inclusive, and pluralistic conceptual model for the deliberation of meaningful work that complements the Western virtue theory. (shrink)