Leonhard Praeg’s A Report on Ubuntu is a clever, if dense, treatise about the potential of Ubuntu as an emancipatory concept in the context of adjudication because of its function as a persistent demand to re-ask the question: ‘what is justice?’. The book is a welcome defense of Ubuntu and a mesmerizing synthesis of existing literatures that, in combination, point to the transformative potential of Ubuntu as it may be deployed in adjudication in South African court cases. However, the ultimate (...) place and thrust of Ubuntu in this equation is not entirely apparent. While Praeg admits that this project is messy, some of the messiness, especially that brought about by material inequalities as opposed to epistemological differences, might be more helpfully brought to the fore. (shrink)

Because the status of nature is ambiguous in Being and Time, we explore an ecological perspective on Heidegger’s early main work in this article. Our hypothesis is that the affordance theory of James Gibson enables us to a) to understand being-in-the-world as being-in-nature, b) reconnect man and nature and c) understand the twofold sense of nature in Being and Time. After exploring Heidegger’s concept of being-in-the-world and Gibson’s concept of being-in-nature, we confront Heidegger’s and Gibson’s conception of being-in-the-world and being-in-nature. (...) It will become clear that Gibson’s affordance theory enables an ecological reading of Being and Time, in which the relational character of being-in-the-world is stressed and the exceptional position of human being-in-the-world has to be rejected. Moreover, it becomes clear that an ecological reading of Being and Time enables us to reconnect being-in-the world with being-in-nature, which is rooted in “primordial” nature as its infinite origin. (shrink)

The establishment of South Africa's Truth and Reconciliation Commission was a pioneering international event. Never had any country sought to move forward from despotism to democracy both by exposing the atrocities committed in the past and achieving reconciliation with its former oppressors. At the center of this unprecedented attempt at healing a nation has been Archbishop Desmond Tutu, whom President Nelson Mandela named as Chairman of the Truth and Reconciliation Commission. With the final report of the Commission just published, Archbishop (...) Tutu offers his reflections on the profound wisdom he has gained by helping usher South Africa through this painful experience. In No Future Without Forgiveness, Tutu argues that true reconciliation cannot be achieved by denying the past. But nor is it easy to reconcile when a nation "looks the beast in the eye." Rather than repeat platitudes about forgiveness, he presents a bold spirituality that recognizes the horrors people can inflict upon one another, and yet retains a sense of idealism about reconciliation. With a clarity of pitch born out of decades of experience, Tutu shows readers how to move forward with honesty and compassion to build a newer and more humane world. (shrink)

This article considers how global ethical matters might be approached differently in the English-speaking literature if values salient in sub-Saharan Africa and East Asia were taken seriously. Specifically, after pointing out how indigenous values in both of these major parts of the world tend to prescribe honouring harmonious relationships, the article brings out what such an approach to morality entails for political power, foreign relations and criminal justice. For each major issue, it suggests that harmony likely has implications that differ (...) from approaches that currently dominate Western thought, namely those of utility, autonomy and capability. Lacking the space to systematically defend harmony as a fundamental value, it nonetheless urges theorists not to neglect it in future work. (shrink)

The moral philosophy of Levinas offers a stark prospectus of impossibility for corporate ethics. It differs from most traditional ethical theories in that, for Levinas, the ethical develops in a personal meeting of one with the Other, rather than residing in some internal deliberation of the moral subject. Levinasian ethics emphasises an infinite personal responsibility arising for each of us in the face of the Other and in the presence of the Third. It stresses the imperious demand we experience to (...) be open to, prepared for and impassioned with that which we may not know, or recognise, about ourselves or about the Other. Such a demand transcends our intellectual and/or rational potential; it involves us in a carnal and somatic bodily experience of otherness. If we are to speak of Levinasian ethics in a business context, it cannot be a matter of corporate ethics but only a matter of individual managerial ethics. What such an ethics would be like is yet to be outlined. This paper proposes a series of questions and suggestions that will explicate some key terms of a practice organised around a Levinasian vocabulary of otherness, responsibility, proximity, diachrony and justice. (shrink)

Giving Voice To Values (GVV) serves as a framework to teach individuals methods to speak up when they witness actions that are contrary to their professional and personal values. This essay illustrates how GVV serves as a catalyst to advance both research and teaching activities.

This paper articulates a conception of organizational justice based on the promise of a mode of organizing that does not violate the particularity of each and every other person. It argues that the decisive condition for such a form of justice resides in the realities of the cultural practices of an organization as they are apparent in the conduct of people in relation to multiple others. These are practices that can only seek justification in the primary right of each person (...) to be regarded with absolute alterity. It also argues that a degree of violence is unavoidable within any practical ordering of justice and that any consideration of ethics and justice in organizations must account for such violence and seek to negotiate its existence on ethical terms. The organizational justice that is referred to is one sensitive to the exercise of its own power and authority in the context of its unavoidable violation of its basis in ethics. This is a justice that is ethically necessary, but is never sure of itself. (shrink)

“No one can serve two masters.” This Bible quotation highlights an irreducible contradiction, which echoes numerous organizational settings. This article considers the under-explored ethical implications of paradoxical injunctions created by such a contradiction at the managerial level. Contradictory organizational constraints turn into paradoxant systems , where the organization structurally settles paradoxical injunctions which challenge managerial ethics in practice. We then ask what managerial responsibility means in such contexts and find that managers have then to reshape their practice as a situated (...) construction through constant mediation between different “masters” and bricolage (i.e., tinkering with concepts). An ethnographic case study of an anti-money laundering service in an investment bank illuminates this phenomenon from a practice perspective. The possibility to enact an actual ethical practice within the contradictory organization relies on a new role of the manager. This implies drawing on an approach of responsible management as an enactment of ethics in practice which is situated within the framework of a new conception of both the organization, as a structurally “paradoxant system,” and the manager as a mediator in charge of enacting coherence. (shrink)

This paper addresses whether, and to what extent, the African ethic of Ubuntu can contribute to ethical thinking in general and provide an alternative to stakeholder theory specifically. The conception of Ubuntu that is employed to further the analysis is Thaddeus Metz’s Ubuntu principle of right action, which focuses on promoting harmonious social relations premised on a shared identity and solidarity amongst people. This principle is used to develop an Ubuntu heuristic for organisational decision-making, which serves as the basis for (...) a relationholder theory. It is argued that this relationholder theory can overcome the weaknesses identified with a libertarian account of stakeholder theory, as well as serve as a profitable framework for determining both the purpose of the firm, and the responsibilities that management has towards those parties who affect, and who are affected by, the firm. (shrink)

Over the last two decades, the capabilities approach has become an increasingly influential theory of development. It conceptualises human wellbeing in terms of an individual's ability to achieve functionings we have reason to value. In contrast, the African ethic of ubuntu views human flourishing as the propensity to pursue relations of fellowship with others, such that relationships have fundamental value. These two theoretical perspectives seem to be in tension with each other; while the capabilities approach focuses on individuals as the (...) locus of ethical value, an ubuntu ethic concentrates on the relations between individuals. In this article, we ask: to what extent is the capabilities approach compatible with this African ethical theory? We argue that, on reflection, relations play a much stronger role in the capabilities approach than often assumed. There is good reason to believe that relationality is part of the concept of a capability itself, where such relationality has intrinsic ethical value. This understanding of the ethical centrality of relations grounds new normative perspectives on the capabilities approach, and offers a more comprehensive grasp of the relevance of relationships to empirical enquiry. (shrink)

The author of this paper argues that the responsibility to nurture and encourage a relationally responsive ethical attitude among the members of an organizational system is shared by all who participate in it. In the dynamic environment of a complex adaptive organizational system where it is impossible to anticipate and legislate for every potential circumstantial contingency, creating and sustaining relationships of trust has to be a systemic capacity of the entire organization. Leadership is socially constructed, as the need for it (...) arises within the complex interactions between individuals and groups within organizations, and can therefore not be described as a set of traits or behaviors possessed by only certain individuals who occupy positions of authority. If the sharing of this kind of relational responsiveness to the everyday realities of organizational life is to be properly understood, it is important to consider it in its concrete institutional manifestations. The last section of this paper therefore explores how an organization, in which leadership is understood in relational terms and is shared by all, looks and functions. (shrink)

This paper offers an alternative to deontological and utilitarian approaches to making ethical decisions and taking good actions by organisational leaders. It argues that the relational and context-dependent nature of leadership necessitates reference to an ethical approach which explicitly takes these aspects into account. Such an approach is offered in the re-conceptualisation of ethical action on the part of leaders as a process of "coming into right relation" vis-à-vis those affected by their decisions and actions. Heidegger's notion of "dwelling" is (...) explored as a means of "coming into right relation". Three aspects of dwelling: "staying with", "comportment" and "active engagement" are described and ways in which they might be practically enacted by leaders are suggested. The paper concludes by reflecting on the ways adopting a "dwelling" approach to resolving ethical issues implies a re-conceptualisation of leadership itself. (shrink)

We understand responsible leadership as a social-relational and ethical phenomenon, which occurs in social processes of interaction. While the prevailing leadership literature has for the most part focussed on the relationship between leaders and followers in the organization and defined followers as subordinates, we show in this article that leadership takes place in interaction with a multitude of followers as stakeholders inside and outside the corporation. Using an ethical lens, we discuss leadership responsibilities in a stakeholder society, thereby following Bass (...) and Steidelmeier’s suggestion to discuss “leadership in the context of contemporary stakeholder theory” (1999: 200). Moreover, from a relational and stakeholder perspective we approach the questions: What is responsible leadership? What makes a responsible leader? What qualities are needed? Finally, we propose a so-called “roles model” of responsible leadership, which gives a gestalt to a responsible leader and describes the different roles he or she takes in leading stakeholders and business in society. (shrink)

The dissociation of ethics with practice -- Reconsidering approaches to moral reasoning -- Moral agency reconsidered -- Reconsidering values -- Leadership and accountability -- Reconsidering ethics management.

This paper examines ethics in organizations in relation to the subjectivity of managers. Drawing on the work of Michel Foucault we seek to theorize ethics in terms of the meaning of being a manager who is an active ethical subject. Such a manager is so in relation to the organizational structures and norms that govern the conduct of ethics. Our approach locates ethics in the relation between individual morality and organizationally prescribed principles assumed to guide personal action. In this way (...) we see ethics as a practice that is powerfully intertwined in an individual’s freedom to make choices about what to do and who to be, and the organizational context in which those choices are situated, framed and governed. (shrink)

This special issue contains papers first presented at a conference that was held 14–16 May 2008 at the Centre for Philosophy and Political Economy at the University of Leicester. Each of the papers takes up ideas from the works of Jacques Derrida and seeks to apply these to questions of business, ethics and business ethics. The papers take up quite different parts of Derrida's works, from his work on the animal, narrative and story, the violence of codification and the limits (...) of responsibility to the aporias of decision. As a whole, the papers offer a dangerous gift to business ethics, of which the stakes are here laid bare – if business ethics is to shrug off its philosophical immaturity and take seriously the work of major European thinkers such as Derrida, then many of its assumed categories, concepts and practices will be shown to shudder and tremble, as it becomes possible to demonstrate how they, one by one, unhinge themselves. (shrink)

The moral philosophy of Levinas offers a stark prospectus of impossibility for corporate ethics. It differs from most traditional ethical theories in that, for Levinas, the ethical develops in a personal meeting of one with the Other, rather than residing in some internal deliberation of the moral subject. Levinasian ethics emphasises an infinite personal responsibility arising for each of us in the face of the Other and in the presence of the Third. It stresses the imperious demand we experience to (...) be open to, prepared for and impassioned with that which we may not know, or recognise, about ourselves or about the Other. Such a demand transcends our intellectual and/or rational potential; it involves us in a carnal and somatic bodily experience of otherness. If we are to speak of Levinasian ethics in a business context, it cannot be a matter of corporate ethics but only a matter of individual managerial ethics. What such an ethics would be like is yet to be outlined. This paper proposes a series of questions and suggestions that will explicate some key terms of a practice organised around a Levinasian vocabulary of otherness, responsibility, proximity, diachrony and justice. (shrink)

Taking a fundamentally critical approach to the subject of business ethics, this book deals with the traditional material of ethics in business, as well as introducing and surveying some of the most interesting developments in critical ethical theory which have not yet been introduced to the mainstream. Including chapters on different philosophical approaches to ethics, this is a highly structured and clearly written textbook, the first book of its kind on this often neglected aspect of business.

Twenty years after the end of apartheid rule, the claim that democratic South Africa is founded on the 'spirit of law' (nomos) of our shared humanity is questionable, to say the least. Some would argue that all talk of Ubuntu (or African humanism) should be dismissed as a passing fad of an exhausted nationalism. But a different response to the present is possible, one that proceeds from a temporary suspension (epoché) of the nationalist matrix and all the dead-end questions that (...) have resulted from it, in order to reposition Ubuntu in the more cosmopolitan terms of a critical humanism that must always remain irreducible to the politics of the day. This is a project that has to return to, in order to retrace, the founding claim that a politics premised on our shared humanity is, after all, perhaps possible." -- Back cover. (shrink)

Aiming at a better understanding of the extent to which Africa-focused research has helped develop context-bound, context-specific, and context-free knowledge, the authors present the findings from a literature review of journal articles with an African context. A systematic search resulted in 271 articles with African data and 139 Africa-focused articles published in 63 top business journals and related disciplines from 2010 onwards. The sample included all journals belonging to the University of Texas Dallas and Financial Times research rankings, as well (...) as the main international business, and business and society outlets. An in-depth analysis of the 139 Africa-focused articles shows an important imbalance in terms of publication patterns, topics covered, theoretical groundings, types of contributions, approaches to the African contexts, and empirics. Building on this exhaustive literature review, the authors provide specific suggestions regarding potential data sources and empirical strategies in African contexts, propose avenues for future research, and introduce four recent studies included in the special issue. (shrink)

The moral philosophy of Levinas offers a stark prospectus of impossibility for corporate ethics. It differs from most traditional ethical theories in that, for Levinas, the ethical develops in a personal meeting of one with the Other, rather than residing in some internal deliberation of the moral subject. Levinasian ethics emphasizes an infinite personal responsibility arising for each of us in the face of the Other and in the presence of the Third. It stresses the imperious demand we experience to (...) be open to, prepared for and impassioned with that which we may not know, or recognize, about ourselves or about the Other. Such a demand transcends our intellectual and/or rational potential; it involves us in a carnal and somatic bodily experience of otherness. If we are to speak of Levinasian ethics in a business context, it cannot be a matter of corporate ethics but only a matter of individual managerial ethics. What such an ethics would be like is yet to be outlined. This paper proposes a series of questions and suggestions that will explicate some key terms of a practice organized around a Levinasian vocabulary of otherness, responsibility, proximity, diachrony and justice. (shrink)

In showing how the bureaucratic space negatively influences the moral conscience of managers, Robert Jackall’s sociological writings have pointed up one of the darkest sides of organizations. In fact, in the business ethics literature there is much to support Jackall’s pessimistic contentions, suggesting that bureaucracy can rob individual managers of their sense of responsibility. How then can this space for individual freedom, so essential in re-establishing responsible management, be recreated? In order to answer this question, we propose to interpret Jackall’s (...) Moral Mazes ( 1988 ) from the standpoint of Blaise Pascal’s Jansenist ethics and conception of humankind. Our discussion here of Pascal’s “reason of effects,” his theory of “double thought” and his distinction between respect and esteem takes Jackall’s analysis forward and opens new lines of thought about managerial responsibility. The article concludes with some thoughts on further research in the field of business ethics arising from Pascalian anthropology or what we call here “skeptical humanism.”. (shrink)

ABSTRACT:Relational leadership invokes an ethics involving a leader’s affective engagement and genuine concern with the interests of others. This ethics faces practical difficulties given it implies a seemingly limitless responsibility to a set of incommensurable ethical demands. This article contributes to addressing the impasse this creates in three ways. First, it clarifies the nature of the tensions involved by theorising relational leadership as caught in an irreconcilable bind between an infinitely demanding ethics and the finite possibilities of a response to (...) those demands. Second, it examines this ethical challenge in acknowledgement of the hierarchical discourses and power dynamics in which leadership relationships are constrained and enacted. Third, it proposes “ethical irony” as a way leaders can respond to the demand for ethics without resulting in either an escape from ethics, or being crushed by its burden. Three dimensions of ethical irony are examined: ironic perspective, ironic performance, and ironic predilection. (shrink)

In this paper, we reconceptualize CSR in the media industries by combining empirical data with theoretical perspectives emerging from the communication studies and business ethics literature. We develop a new conception of what corporate responsibility in media organizations may mean in real terms by bringing Bardoel and d’Haenens’ discussion of the different dimensions of media accountability into conversation with the empirical results from three international focus group studies, conducted in France, the USA and South Africa. To enable a critical perspective (...) on our findings, we perform a philosophical analysis of its implications for professional, public, market, and political accountability in the media, drawing on the insights of Paul Virilio. We come to the conclusion that though some serious challenges to media accountability exist, the battle for responsible media industries is not lost. In fact, the speed characterizing the contemporary media environment may hold some promise for fostering the kind of relational accountability that could underpin a new understanding of CSR in the media. (shrink)

Australian business consultant Ted Scott and his colleague, psychologist Phil Harker, have developed a model of ethical leadership in the workplace, involving two basic and contrasting styles of business leadership. Given their location in a wealthy, Western-type society, their model, which this paper describes, generates the following question: Does the model also have validity for Africans in southern Africa? To answer this question, the paper gives a profile of a widely held, traditional African view of human existence and correlates it (...) with the Scott/ Harker model. This leads to the conclusion that the Scott/ Harker model is well suited to the challenges facing African business leaders. (shrink)

By deliberately placing ethics under the category of communication, Kierkegaard intended to show that it is like no other science. He distinguished betweendirect communication and indirect communication. Direct communication concerns objectivity and knowledge; indirect communication, on the other hand, has to do with subjectivity (“becoming-subject”). In this paper, the author presents Kierkegaard’s philosophy of communication and ethics with special emphasis on his irony and pseudonymous authorship. He also examines the possibility of a discourse in business ethics, focusing on the educational (...) perspective. He discusses Kierkegaard’s aspects of communication—the communicator, the receiver, and the object—with particular reference to applied ethics. He argues that the Kierkegaardian notion of indirect communication can contribute to renewing business ethics teaching—which in his view is more art than science—in two important ways: (1) when the ethics teacher changes his position in the teacher/learner relationship; and (2) when the relationship between communicator/receiver is strengthened at the expense of the object. (shrink)

The analysis of narrative processes and metaphorical language are the topics generally focused on by business ethics researchers interested in the work of Paul Ricœur. Yet his work on political questions also applies to the ethical issues associated with organizations. Ricœur’s ethical enterprise can be expressed as a triad composed of teleological, deontological, and sapiential levels, associating ostensibly opposing positions of Aristotelian and Kantian origin. In this study, I examine politics, economics, and ethics in their dialectic relation as established by (...) Ricœur. Against a vertical, mechanistic, and axiologically neutral vision of management, he opposes the two conceptual pairs of conviction/imagination and ideology/utopia as well as a superior definition of justice associating reciprocal indebtedness and mutual disinterestedness. Through this analysis, it becomes clear that the vertical, hierarchical nature of politics tends to undermine the horizontal interactions necessary to procure just institutions in society. And any business ethic that does not acknowledge political tensions will be mute. What is needed instead is practical wisdom that is developed through interaction, and often through conflict, involving all the different players. (shrink)

The Giving Voice to Values pedagogy and curriculum is described as an example of a powerful leverage point in the integration of business ethics and values-driven leadership across the business curriculum. GVV is post-decision-making in that it identifies an ethical course of action and asks practitioners to identify who are the parties involved and what’s at stake for them; what are the main arguments to be countered; and what levers that can be used to influence those who are in disagreement. (...) The internalization of GVV’s constructs allows faculty to comfortably raise and endorse ethics as part of the natural order of business decision-making because the stakes of doing so have been normalized. Methods for introducing and using GVV in undergraduate through MBA courses are given. An illustration is given for economics courses. (shrink)

Corporate governance is a theme that is important to Business Ethicists for various reasons. It relates to how and for whose benefit corporations are governed, to how important corporate decisions are taken, and to how organizational cultures are “managed.” In this article, it will be argued that in each of these respects, corporate governance relies on particular identity constructs that need to be questioned. In fact, it will be argued that the way in which corporate governance initiatives address the various (...) crises of capitalism, allows us to gloss over some crucial ontological questions that could precipitate a more rigorous questioning of capitalist practices. The article will plot the limitations of the kind of thinking that we encounter within the corporate governance realm, and expose its problematic assumptions by exploring a selection of Deleuzoguattarian concepts. It will be argued that the challenges facing corporate governance relate to the relationship between identity crises and crises of control. We will argue that a better understanding of the nature of capitalism could open new avenues for ethical questioning of contemporary corporate practices, and put the various “crises” that capitalism faces in a new perspective. (shrink)

This paper articulates a conception of organizational justice based on the promise of a mode of organizing that does not violate the particularity of each and every other person. It argues that the decisive condition for such a form of justice resides in the realities of the cultural practices of an organization as they are apparent in the conduct of people in relation to multiple others. These are practices that can only seek justification in the primary right of each person (...) to be regarded with absolute alterity. It also argues that a degree of violence is unavoidable within any practical ordering of justice and that any consideration of ethics and justice in organizations must account for such violence and seek to negotiate its existence on ethical terms. The organizational justice that is referred to is one sensitive to the exercise of its own power and authority in the context of its unavoidable violation of its basis in ethics. This is a justice that is ethically necessary, but is never sure of itself. (shrink)

The notion of “responsibility” can be understood in a number of different ways, namely as being accountable for one’s actions, as a personal trait, or as a task or duty that results from one’s role. In this article we will challenge the assumptions that underpin each of these employments of the word “responsibility” and seek to redefine the concept as such. The main thrust of the argument is that we need to critically interrogate the idea of “identity” and deliberate decision-making (...) that inform the use of all three of these notions of “responsibility”. By drawing on selected concepts emanating from the oeuvre of Gilles Deleuze and Félix Guattari, our understanding of agency moves away from “identity” towards “multiplicity”. In fact, it will be argued that our sense of “agency” is a side-product of our own desiring-production as it operates in and through our interactions with other human beings and organizational structures. The article therefore contends that “responsible management” requires ongoing re-articulations of moral responsiveness. (shrink)

This paper challenges some of the basic epistemological assumptions that underpin our current conceptions of accountability.Recent legislative developments like Sarbanes-Oxley attempt to enhance accountability in the business environment through the employment of checks and balances and the threat of individual liability. This kind of legalistic strategy still seems to assume the existence of an individual agent who employs moral principles to come to decisions in a deliberate, impartial manner. This paper will emphasize that moral decision-making often does not take place (...) in this manner, but is rather a tacit process of sensing what the appropriate behavior would be. Accountability, both with respect to individuals and organizations, is less a matter of “accounting for” a set of concrete assets, than a question of being accountable to a set of internal and external stakeholders, or in terms of the tacit sense of moral propriety that develops among business associates and colleagues over time. (shrink)

The entire Bible is full of themes calling humans to live justly with one another and fear God who is the author of justice. The first book of the Bible, Genesis, carries the story of God’s relationship with his people. Their relationship is bound by social justice and mutual love in reciprocity. This article argues that African Ubuntu has an affinity with the Bible’s message of justice and mutual caring for one another. Ubuntu presupposes that humans were created in God’s (...) image and indicates that characteristics such as kindness, charity, equality, love of one’s neighbours and voluntarily dispensing justice to others are present in human life. God created humans to be bound to one another in caring love, coexistence and total dependence. In today’s world, social justice requires good judgement from those who are in privileged positions to implement it. (shrink)