Shaping Business Ethics from Personal Characteristics - Research Paper Example

BUSINESS ETHICS Introduction “Faith answers to the basic, irrepressible, irresistible human wish for spiritual betterment, to do good, to think and act beyond the limitations of selfish human desires. More than that, it is rooted in a belief that the impulse to do good or try to, is not utilitarian or self-interested but is about putting aside self, in being aware of something bigger, more central, more essential to our human condition than self” (Blair 2008). This approach is also applicable to the field of business management and related operations. Both private and public sector activities in the last thirty years have been dominated by economic thinking. Ethical behaviour in business functions would increase greatly by the management rising above economic concerns alone, and incorporating spiritual and selfless values in business frameworks and procedures. Thesis Statement: The purpose of this paper is to investigate to what extent it is realistic to expect spiritual and selfless values to be incorporated into business functions in order to produce more ethical behaviour. Discussion According to Pandey & Gupta (2008: 889) business organisations have created economic wealth, and “have helped to create a complex and highly technological social system around the world”. Hence, organisations form a new type of collective life, along with family and society. Spiritual consciousness is the connection to divine impulse, inner consciousness or the universal order. Most religions, cultures and civilizations believe that spiritual consciousness is the reason for human existence. Spiritual consciousness denotes what is most eternal and everlasting within the human self, individually or collectively. In an organisation, spiritual consciousness is a collective awareness of the interconnectedness of various manifestations of human existence. Those organisations that express spiritual consciousness adopt a caring attitude towards everyone and all creation, including an interweaving between the body-mind-spirit with the environment, eventually creating a life-sustaining network. Spiritually conscious organisations enable their members to find meaning in their work, a sense of purpose, so that they feel they are contributing towards family, society and the environment. There is increased learning, development, creativity and innovation with the organisation’s improved ability to renew, adapt and transform itself (Wakhlu 2000). In a spiritually conscious organisation, management decisions are fuelled by the significance accorded to the social and natural environment in which the organisation exists. The three characteristics of the best companies for employment are: meaningful work, where employees feel they are contributing towards a larger cause. Secondly, such organisations function according to the ethics of care which believes in reciprocity, mutuality and relationality. The Buddhist notion of Karuna which denotes action with compassion is related to the ethics of care, manifesting as openness to one another with mutual sharing. “Thus, spiritually conscious organisations transcend their business boundaries and are able to create meaningful relationships with the larger society” (Pandey & Gupta 2008, p.895). Thirdly, the area of concern for such organisations becomes mankind on the whole, and with continued efforts these companies develop an increasing sphere of positive influence both within and outside their boundaries. Spiritual need is based on a search for meaning, for happiness, peace, tranquility and inner satisfaction. On the other hand, religious need is a requirement for a sense of belonging, integration and coherence. Ouimet (2002) studied three medium-sized food industry companies. He found from the use of tools designed to humanize and spiritualise the workplace, that the spiritual infrastructure for organisational consciousness was created. The study indicated that it is possible to reconcile economic, ethical and spiritual wealth in a market place. In the research study, Ouimet (2002) used seven tools for humanising, these were: benevolent action, assistance provided to both dismissed and hired employees, shared profits, appointment of ombudsman for resolving disputes, internal informal communication network, and survey, measuring the values in the organisation. Among the five tools for humanising the workplace were: brief silence, seminar, bilateral discussion and study of a spirituality project. The three spiritual tools used in the project were: spiritual support group and quiet reflection room, gesture of humility, accompaniment and pastoral care. This holistic intervention worked towards organisational satisfying of responsibilities towards employees, their families, all stakeholders, society, the entire creation and ultimately, the Supreme Being. This project showed successful outcomes manifested as increased harmony in the organisation as well as higher profits in the marketplace. Globalisation for the Common Good While pursuing globalisation and economic upliftment through extended and improved business activities, it is important to take business ethics into consideration. Only through an emphasis on using spirituality and selflessness as a foundation for business functions, can there be healing of conflict resulting in human well-being and harmony. The essential nature of “integrity, responsibility, accountability and spirituality” (Tehranian & Lum 2006, p.29) needs to be emphasized, for promoting the common good, taking all the people into consideration. When globalisation is undertaken for the good of all, it will be successful. This is because, it will take into account the market place not only as a place of trade, but also as a domain in which the human spirit, love and compassion play a significant part. However, “the practice of business and formulation of economics is generally carried out with little or no reference to spiritual concerns” (Tehranian & Lum 2006, p.29). The values of humanity, spirituality and love need to be re-introduced into the business spheres in order to achieve humane globalisation that includes ethical considerations and corporate social responsibility. Without these values, profit-seeking by a few individuals, for a few individuals takes place, to the detriment of other people. Commitment to corporate social responsibility would mean that green processes or environmentally friendly methods and products are used, starting with the development of raw materials, the manufacturing process, employment of labour, and packaging, to the transportation to retail outlets. Ecological sustainability has to be ensured, otherwise there are possibilities for uncontrolled environmental damage in several ways. These are through depletion of natural resources by the cutting of trees, illegal sand mining or exhausting of water from underground aquifers for industries such as colas and soft drinks, through noise, air or water pollution due to industry processes and wrongful waste disposal, through employment of child labour or cheap labour in poor working conditions, or other unfair practices. Only by using business processes based on ethical considerations, by ensuring well-being and adequate compensation to workers, can the interests of the general public, and of future generations be protected (Hay et al 2005). As an important part of life, the business world also needs to understand the ultimate purpose of life’s journey on earth and function accordingly. Stopping extensive and uncontrolled destruction of our world to preserve natural resources for the present as well as future generations need to be undertaken on the basis of spirituality and selflessness. Globalisation for the common good, incorporating the values of love, humanity and spirituality help to promote an ethical business enviroment, in which pessimism is left behind and optimism for a bright future takes hold of individuals. There is an end to darkness, with light and hope appearing to change circumstances “from night to day; from winter to spring” (Tehranian & Lum 2006, p.29). The important constituents of globalisation for the common good are: The acknowledgement of God as the ultimate reality. This helps us in working towards developing just relationships with all existence. The investment of spiritual capital, in which the visible evidence of faith and interfaith affirmation of peace, justice and the sacredness of all life promotes globalisation for the common good. This would help in healing the world through inspiration and energy. Further, the practice of selfless love for all humanity is the key to a better future. The cultivation of interfaith dialogue and interaction with secular groups, organisations and governments working for a better world help people the world over to face the issues of the future with equanimity and strength (Tehranian & Lum 2006). One of the greatest contributions to the future would be to ensure that our predecessors inherit a culture of peace. By rejecting violent approaches to conflict resolution in favour of peace through conciliation and forgiveness would help to develop true cultural evolution. Further, it is essential to strive for justice which forms the core of creation, promoting oneness with all other living things on the planet. In contemporary times, it manifests as “social and economic fairness, concern for others, and the vigourous defence of human rights” (Tehranian & Lum 2006, p.30). Moreover, cultural evolution can take place only by challenging patriarchy and the unequal gender positions in society. Only through harmony, equality and partnership between men and women can stronger, improved religious communities and societies be developed. Similarly, commitment to service and taking action personally to ensure a better world, is the manifestation of the divine in the human. Also, working for ecological sustainability through a concern and vision for the future, is necessary to determine the fate of the populations of the future. Thus, it is clear that “globalisation for the common good affirms that economics is above all concerned with human well-being and happiness in society and with care for the earth” (Tehranian & Lum 2006, p.30), which are essentially based on moral and spiritual considerations. To achieve globalisation for the common good, each individual needs to become an instrument of peace, to become empowered, active and self-directed, to see one’s life as an opportunity for bringing about positive change and healing. A culture of peace can be brought about with gratitude, through spreading joy, sharing, kindness, forgiveness, respect for the diversity of religions, and realising the importance of peaceful resolution of conflicts. According to Mahatma Gandhi (1925), the seven social sins to be avoided are: “politics without principles, commerce without morality, wealth without work, education without character, science without humanity, pleasure without conscience, and worship without sacrifice”. The Expression of Spirituality in the Workplace Managers in America are increasingly integrating spirituality with management, in order to find meaning and fulfilment in the contemporary times filled with turbulence and conflict. This approach helps them to apply their deepest values to their work, and hence achieve profound fulfilment. Though managers may belong to different religions and follow diverse spiritual paths, they have common values, tasks and problems, that unite them as a group (McCormick 1994). This is supported by researchers Lips-Wiersma & Mills (2002) who found that spirituality does not need to be introduced to the workplace, since it is already an important aspect of life, for most employees and the management. However, spirituality is not always evident because of the manager or employees’ unwillingness to be different, and preference to keep their faith hidden without risking any adverse outcomes by revealing it. The invisibility of spiritual beliefs and the resultant lack of reaction creates challenges when faced with the choice of either voicing or silencing one’s spiritual social identity. This is based on “very limited evidence as to how spiritually based communication and behaviour will be interpreted and responded to” (Lips-Wiersma & Mills 2002, pp.183-184). There is a general bias against the expression of one’s religious faith at the workplace by means of prescribed practices such as prayer, observance of holy days, a particular dress code, beard or facial hair. On the other hand, spirituality is expressed through personal implementation of “deeply held values such as humility, integrity or service” (Lips-Wiersma & Mills 2002, p.185). Further, spirituality is considered to be a risky topic to discuss or express in an organisational setting; moreover, individuals tend to censure themselves on their own spiritual values, beliefs and attitudes. According to Lewis & Geroy (2000, p.683) “many workers desire opportunities for spiritual expression in the workplace but are hesitant because of fears of offending peers and management”. Vaill (1991) reiterates that the outcome of an extensive integration of traditions and attitudes makes it difficult to discuss spirituality in groups where the diverse faiths of members are unknown. It is considered to be risky and awkward, and there is no significant purpose for doing so. Similarly, Mitroff & Denton (1999) found that most people deeply wished to express their spirituality in the workplace, but concerns about offending their peers kept them from doing so. On the other hand, research evidence according to McCormick (1994) indicates that today’s managers want to make their work lives more spiritually meaningful through introducing aspects of religion and spirituality in the workplace. Some of the ways in which managers instil a sense of spirituality into daily workplace functions are: selecting an industry which is not prohibited by one’s religion, getting religious slogans printed on company order forms, striving to be compassionate with subordinates, ensuring that work is considered to be a form of service, using management principles practised in the east, “trying to work in a meditative state of consciousness, studying the Bible instead of Harvard Business Review” (McCormick 1994, p.5) to identify the key requirements for successfully running a business. There is a high percentage of managers who believe in God or a Universal Spirit, and their relationship with God has the most predominant impact on their work life, as compared to other factors. This approach is supported by Lips-Wiersma & Mills (2002) who believe that when the management and the employees bring their spirituality to the workplace, they have a greater sense of well-being, since they feel closer to their own self, to their work and to others. Moreover, they experience increased creativity and intuition when they integrate spirituality with work. Similarly, there is greater concern for the environment, increased empowerment, greater leadership qualities, stronger cohesive vision and purpose along with increased team and community buidling. Hence the advantages which spirituality at the workplace provides include individual, organisational and social advantages. Concurrently, however, “individuals are self-censuring spiritual expression” (Lips-Wiersma 2002, p.186); hence, the importance of decision making in relation to spiritual expression has to be taken into consideration. This results in workers struggling to express their spirituality in the workplace by using inter-related cycles of stimuli-decision-making and action, that are underscored by a tension between their need to express their spirituality and at the same time, their innate desire to belong to the group. These facts are explained by Social Penetration and Social Identity theories, as well as from the perspectives of diversity and sense-making. Thus, the formal organisation may not actually govern social expressiveness, which is in fact closely linked to individual, interpersonal and social group processes. However, when organisations develop trust and relationship development among workers, there is reduced likelihood of marginalisation in the workplace, caused by spiritual expression. Other related theories such as Social Judgment theory is also applicable to the area of spiritual expression. It is clear that in commercial operations and business activities which earlier relied only on the economics aspect, there is a shift from the solely utilitarian perspective to unselfish motives such as compassion, sympathy, self sacrifice and care. Business organisations attempt to rise above a transactional role to a cooperative and harmony-oriented role in the society. Preference for the values of compassion, sympathy, self sacrifice and care are found to produce significant economic gains, even in highly competitive situations. On the other hand, those organisations that function based only on their self-interest may fail in such conditions or situations (Kulshrestha 2007). Conclusion This paper has highlighted the importance of a spiritual and selfless approach in promoting business ethics. It was found that sound business behaviour is produced by ensuring an emphasis on a devout and ethical attitude as an underlying feature of all business functions. It is important to allow both management and employees to express spiritual and selfless values in order to improve the ethical aspect of business activities. The process of globalization which is basically economic in nature, needs to widen its dimensions to encompass healing and harmony among all the people in the world. Hence, business functions should include working for the common good along spiritual and ethical lines. Corporate and organisational methods of incorporating spirituality and selflessness in business operations are essential to change conflict in society into harmony. It was also found that spiritual values such as the ethics of interdependence, sincere concern for society and the natural environment, interpersonal compassion, selflessness and care are crucial for organisational development and progress. Thus, it may be concluded that it is not only realistic, but imperative that spiritual and selfless values be incorporated into business functions in order to increase ethical behaviour among the management, the personnel and the organisation as a whole. References Blair, T. (2008). “Faith and globalisation” lecture. The Cardinal’s Lectures 2008, Westminster Cathedral, London. Retrieved on 22nd June, 2009 from: http://www.tonyblairfaithfoundation.org/2008/04/tony-blair-faith-and-globalisa.html Gandhi, Mahatma. (1925). Seven social sins. Young India. Retrieved on 23rd June, 2009 from: http://www.mkgandhi.org/FAQ/q8.htm Hay, B.L., Stavins, R.N. & Victor, R.H. (2005). Environmental protection and the social responsibility of firms: perspectives from law, economics, and business. The United Kingdom: Resources for the Future Publications. Kulshrestha, P. (2007). Economics, ethics and business ethics: A critique of interrelationships. 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