ABSTRACT:Scholars studying organizational justice have been slow to incorporate insights from behavioral ethics research, despite the fields’ conceptual affinities. We maintain that this stems from differences in the paradigmatic approaches taken by scholars in each area. First, justice research historically has assumed that individuals are motivated by a desire for instrumental control of worthwhile outcomes or by a concern with social status, while behavioral ethics has paid more attention to the role of internalized moral convictions and duties. Second, organizational justice (...) researchers have investigated one set of individual differences, behavioral researchers have examined another. Third, justice scholars focus on social identities while behavioral ethics scholars also investigate moral identities. As an impetus to future inquiry, our review attends to contemporary organizational justice research that takes into account concepts derived from behavioral ethics. In so doing we hope to highlight an avenue for integrative scholarship that will further our understanding of organizational justice. (shrink)

Business scholars have recently proposed that the virtue of personal wisdom may predict leadership behaviors and the quality of leader–follower relationships. This study investigated relationships among leaders’ personal wisdom—defined as the integration of advanced cognitive, reflective, and affective personality characteristics (Ardelt, Hum Dev 47:257–285, 2004)—transformational leadership behaviors, and leader–member exchange (LMX) quality. It was hypothesized that leaders’ personal wisdom positively predicts LMX quality and that intellectual stimulation and individualized consideration, two dimensions of transformational leadership, mediate this relationship. Data came from (...) 75 religious leaders and 1–3 employees of each leader (N = 158). Results showed that leaders’ personal wisdom had a positive indirect effect on follower ratings of LMX quality through individualized consideration, even after controlling for Big Five personality traits, emotional intelligence, and narcissism. In contrast, intellectual stimulation and the other two dimensions of transformational leadership (idealized influence and inspirational motivation) did not mediate the positive relationship between leaders’ personal wisdom and LMX quality. Implications for future research on personal wisdom and leadership are discussed, and some tentative suggestions for leadership development are outlined. (shrink)

This paper explored the linkages among moral imagination, systems understanding, and aesthetic sensibility as related to the emergence (eventually) of wisdom. I develop a conceptual framework that links these capacities to wisdom through the capacity to “see” moral and ethical issues, which I argue is related to “the good”, to see a realistic understanding of systems in which the observer is embedded, or “the true”, and to appreciate the aesthetic qualities associated with a system or situation, or “the beautiful”. The (...) relationship between the good, the true, and the beautiful is used to argue that all three types of seeing are building blocks for achievement of wisdom. The paper then briefly explores some of the ways that these capacities can potentially be incorporated into the classroom. (shrink)

This paper explored the linkages among moral imagination, systems understanding, and aesthetic sensibility as related to the emergence (eventually) of wisdom. I develop a conceptual framework that links these capacities to wisdom through the capacity to “see” moral and ethical issues, which I argue is related to “the good”, to see a realistic understanding of systems in which the observer is embedded, or “the true”, and to appreciate the aesthetic qualities associated with a system or situation, or “the beautiful”. The (...) relationship between the good, the true, and the beautiful is used to argue that all three types of seeing are building blocks for achievement of wisdom. The paper then briefly explores some of the ways that these capacities can potentially be incorporated into the classroom. (shrink)

Role conflict occurs when a job possesses inconsistent expectations incongruent with individual beliefs, a situation that precipitates considerable frustration and other negative work outcomes. Increasing interest in processes that reduce role conflict is, therefore, witnessed. With the help of information collected from a large sample of individuals employed at an education-based healthcare institution, this study identified several factors that might decrease role conflict, namely mindfulness and organizational ethics. In particular, the results indicated that mindfulness was associated with decreased role conflict, (...) and that perceived ethical values and a shared ethics code were associated with decreased role conflict and increased mindfulness. Despite the study's limitations, these findings imply that companies might better manage role conflict through the development of mindfulness and organizational ethics. (shrink)

Abstract:Moral imagination is a reasoning process thought to counter the organizational factors that corrupt ethical judgment. We describe the psychology of moral imagination as composed of the four decision processes identified by Rest (1986), i.e., moral sensitivity, moral judgment, moral intention, and moral behavior. We examine each process in depth, distilling extant psychological research and indicating organizational implications. The conclusion offers suggestions for future research.The majority of men are subjective toward themselves and objective toward all others—terribly objective sometimes—but the real (...) task is in fact to be objective toward one’s self and subjective toward all others. (shrink)

Many unethical decisions stem from a lack of awareness. In this article, we consider how mindfulness, an individual's awareness of his or her present experience, impacts ethical decision making. In our first study, we demonstrate that compared to individuals low in mindfulness, individuals high in mindfulness report that they are more likely to act ethically, are more likely to value upholding ethical standards (self-importance of moral identity, SMI), and are more likely to use a principled approach to ethical decision making (...) (formalism). In our second study, we test this relationship with a novel behavioral measure of unethical behavior: the carbonless anagram method (CAM). We find that of participants who cheated, compared to individuals low in mindfulness, individuals high in mindfulness cheated less. Taken together, our results demonstrate important connections between mindfulness and ethical decision making. (shrink)

A comprehensive model of moral development must encompass moral sensitivity, moral reasoning, moral motivation, and moral character. Western models of moral development have often failed to show validity outside the culture of their origin. We propose Karma-Yoga, the technique of intelligent action discussed in the Bhagawad Gita as an Indian model for moral development. Karma-Yoga is conceptualized as made up of three dimensions viz. duty-orientation, indifference to rewards, and equanimity. Based on survey results from 459 respondents from two large Indian (...) organizations, we show that the dimensions of Karma-Yoga are related to moral sensitivity, moral motivation, and moral character. (shrink)

This article reviews the element of consciousness from a Buddhist and a non-Buddhist (Western) perspective. Within the Buddhist perspective, two practices toward attaining expanded and purified consciousness will be included: the Seven-Point Mind Training and Vipassana. Within the Western perspective, David Hawkins’ works on consciousness will be used as a main guide. In addition, a number of important concepts that contribute to expanded and purified consciousness will be presented. Among these concepts are impermanence, karma, non-harming (ahimsa), ethics, kindness and compassion, (...) mindfulness, right livelihood, charity, interdependence, wholesome view, collaboration, and fairness. This article may be of use to students and workforce members who consider a transdisciplinary approach on human wellbeing in personal and professional environments. (shrink)

Abstract In what ways was Nietzsche right, from a Buddhist perspective, and where did he go wrong? Nietzsche understood how the distinction we make between this world and a higher spiritual realm serves our need for security, and he saw the bad faith in religious values motivated by this need. He did not perceive how his alternative, more aristocratic values, also reflects the same anxiety. Nietzsche realised how the search for truth is motivated by a sublimated desire for symbolic security; (...) philosophy's attempt to create the world reflects the tyrannical will?to?power, becoming the most ?spiritualised? version of the need to impose our will. Insofar as truth is our intellectual effort to grasp being symbolically, however, Nietzsche overlooks a different reversal of perspective which could convert the ?bad infinite? of heroic will into the good infinite of disseminating play. What he considered the crown of his system?eternal recurrence?is actually its denouement. Having seen through the delusion of Being, Nietzsche still sought a Being within Becoming. Nietzsche is able to affirm the value of this moment only by making it recur eternally. Rather than the way to vanquish nihilism, will?to?power turns out to be pure nihilism, for nihilism is not the debacle of all meaning but our dread of that debacle and what we do to avoid it. (shrink)

The purpose of this article is to show how meditation can be used to help a student to become an ethical person. Discursive and non-discursive meditation give the student an awareness of ethical issues and lead to the discovery and application of models of ethical conduct. In part one, the student is led through non-discursive meditation to discover him/her self as an ethical person. The student is also given the tools to explore ethical issues. Part two discusses a transition stage (...) from non-discursive to discursive meditation. The student is led to use non-discursive meditation to construct an ethical value system and apply it to his/her own life. An art medium is especially helpful at this stage. Discursive meditation gives the chance for the student to compare who he/she is with what he/she should be. Part three discusses four elements in the construction of an ethical vision with discursive meditaton: First, a picture of reality; second, models of ethical rules; third, models of ethical conduct; fourth, current personal and social values. The conclusion contains a description of the ethical person. (shrink)

The purpose of this article is to show how moral imagination can be cultivated through meditation. Moral imagination was conceived as a three-stage process of ethical development. The first stage is reproductive imagination, that involves attaining awareness of the contextual factors that affect perception of a moral problem. The second stage, productive imagination, consists of reframing the problem from different perspectives. The third stage, creative imagination, entails developing morally acceptable alternatives to solve the ethical problem. This article contends that moral (...) imagination can be cultivated through three kinds of meditation: non-discursive, semidiscursive, and discursive meditation. Part one shows how the seed of reproductive moral imagination is planted during sessions of nondiscursive meditation. Productive moral imagination, as will be shown in part two, is nurtured through semidiscursive meditation. Part three will demonstrate the flowering of creative moral imagination through discursive meditation. Reflection and small group discussion on each form of meditation will help to show business people how to cultivate moral imagination. (shrink)

This paper examines what, if anything, "Eastern philosophy" can teach us about business ethics. The whole idea of "Eastern ethics" or so-called "Asian values" is suspect on a number of scores. The paper argues that It is better to refer to specific ideas of particular thinkers influential within one country or tradition. The paper concentrates on the philosophy of two such thinkers – Watsuji Tetsuro of Japan and Confucius. When this more "micro" approach is adopted, we can learn some important (...) lessons with respect to the meaning of trust, the longterm nature of relations, and ethics that extend far beyond the limited idea of rights. The paper considers these lessons in the business context. (shrink)

Many business practices focus on maximizing material affluence, or wealth, despite the fact that a growing empirical literature casts doubt on whether money can buy happiness. We therefore propose that businesses consider the possibility of "time affluence" as an alternative model for improving employee well-being and ethical business practice. Across four studies, results consistently showed that, even after controlling for material affluence, the experience of time affluence was positively related to subjective well-being. Studies 3 and 4 further demonstrated that the (...) experience of mindàulness and the satisfaction of psychological needs partially mediated the positive associations between time affluence and well-being. Future research directions and implications for ethical business practices are discussed. (shrink)

While Buddhism focuses on the same ethical concerns as Western ethical traditions, it provides a distinct perspective and method for dealing with them. This paper outlines the basic Buddhist perspective and then provides some experiential exercises which offer insight for self-understanding and ethical practices in business. Implications for business and ethics research are provided.

This essay critiques the standard characterization of mindfulness as present-centred non-judgmental awareness, arguing that this account misses some of the central features of mindfulness as described by classical Buddhist accounts, which present mindfulness as being relevant to the past as well as to the present. I show that for these sources the central feature of mindfulness is not its present focus but its capacity to hold its object and thus allow for sustained attention, regardless of whether the object is present (...) or not. I further show that for these sources mindfulness can be explicitly evaluative, thus demonstrating the degree to which classical Buddhist accounts differ from the modern description of mindfulness as non-judgmental. I conclude that although this modern description may be useful as an operational definition intended for practical instruction, it does not provide an adequate basis for a theoretical analysis of mindfulness, for it fails to emphasize its retentive nature to privilege its alleged nonconceptuality. (shrink)

If we are material beings living in a material world -- and all the scientific evidence suggests that we are -- then we must find existential meaning, if there is such a thing, in this physical world. We must cast our lot with the natural rather than the supernatural. Many Westerners with spiritual inclinations are attracted to Buddhism -- almost as a kind of moral-mental hygiene. But, as Owen Flanagan points out in The Bodhisattva's Brain, Buddhism is hardly naturalistic. In (...) _The Bodhisattva's Brain_, Flanagan argues that it is possible to discover in Buddhism a rich, empirically responsible philosophy that could point us to one path of human flourishing. Some claim that neuroscience is in the process of validating Buddhism empirically, but Flanagan's naturalized Buddhism does not reduce itself to a brain scan showing happiness patterns. "Buddhism naturalized," as Flanagan constructs it, offers instead a fully naturalistic and comprehensive philosophy, compatible with the rest of knowledge -- a way of conceiving of the human predicament, of thinking about meaning for finite material beings living in a material world. (shrink)