Although there are several conceptions of organizational moral learning (OML), there is a need for more empirical studies. This study aims to provide illustrations of the dynamism of organizational moral learning by spiritual hearts (OML-SH), where OML and organizational immoral learning (OIL) are coupled antagonistically. Two OML-SH initiatives (i.e., the Quality Control Circle program and 100-hour training record system) within Brunei’s public sector are scrutinized to illustrate the dynamic process of OML-SH, spanning individual, group, and organizational levels. From the two (...) exploratory case studies, the purifying mechanism was coined to capture the laminated interplay between the spiritual hearts, group understanding, leadership, organizational intention, structure, culture, and resources to drive OML. In contrast, the corrupting mechanism was also coined as the opposite force to drive toward OIL. From the study, leadership and organizational learning repositories were seen to play essential roles in the purification of the spiritual heart (i.e., individual moral development). Additionally, the spiritually diseased hearts occupying the two extremes of OML and OIL were seen to experience moral ambivalence, which was also not captured in previous studies. The paper concludes with suggestions to manage moral ambivalence for more positive outcomes, drive OML further and impede OIL simultaneously. (shrink)

Learning and development are often linked in the organization studies literature. To understand the dynamics of organizational moral development, this paper utilizes the notion of organizational moral learning (OML). It is explored using three perspectives: organizational learning, Islamic and critical realist perspectives. The perspectives are then synthesized together to form a single framework, called the OML by ‘spiritual hearts’ framework. At the centre of the framework is the spiritual heart, the seat of profound understanding and moral consciousness. The heart plays (...) a central role in organizational moral development, especially with regard to its potential to be ‘purified’ and corrupted. Two extreme parameters then are created: on one side is the ‘purified hearts’ with high moral consciousness contributing towards OML, and on the other is the ‘corrupted hearts’ with high immoral consciousness contributing towards organizational immoral learning. Between the two extremes are the ‘diseased hearts’, possessing a mixture of moral and immoral consciousness to various degrees, and have the potentials to contribute to both moral and immoral developments. The paper further suggests strategies to facilitate OML and simultaneously inhibits organizational immoral learning. (shrink)