Reflective Journal on Leadership - Assignment Example

RЕFLЕСТIVЕ JОURNАL Your name: Institution name: 1.0 Ethical Leadership Ethical leadership begins with an individual value, morals, and ethics. People live their life based on what they have been taught was right (Du Preez, 2007). Moral are the principles of what individual believe to be correct or wrong that are shown through our actions. Values are our judgments and beliefs of what is right and wrong. Ethics encompasses ones values and morals to present a set of principles that guide the conduct of groups or individuals. As part of my internship, I am creating a leadership seminar for the student leaders. To be a leader at this learning institution, students must go through a leadership development program (Du Preez, 2007). As part of their activities, I was charged to create a program that covers ethical and social responsible leadership. The first leadership theory that often comes to mind when teaching ethics to student leaders is Komives’ Social Change Model of Leadership (2011). This Social Chance model quantifies and describes leadership development by the ability that individual leadership leads a person develop positive relationship inter- and intra-personally, and with the larger societal community and to make a positive impact (Komives, 2011). Ethical leadership, thus, leads to internal and social change. Through this model, ethics are rightfully not prescribed, but student leaders are required to see the correlation of their deeds in a way that could be described as an operationalisation of the ethic of care. This framework has been helpful for me and my work with student leadership development. One of my workmate introduced a new concept to me to avoid this common mistake in ethical leadership and complete the loop as defined by the Komives’ Social Change Model of Leadership (2011). In the past, I had heard of followership, but had never considered the larger impact of such a theory (Komives, 2011). Followership concentrates on the humility of accepting followers and goes against the egotistical role of the student leader. “If a student leader is a flint, the first follower is the spark that will make the fire” (Kelley, 1998). Following take on what is perceived to be ethical leadership and this really struck a code with me (Du Preez, 2007). Drawing this idea of followership further, I therefore understand that ethical practice will require a keen sense of followership, especially as a new student leader, the benefit and need of learning and following from following is great (Komives, 2011). As I grow into my own, I not only want to learn how to be a great follower, but also how to be a good leader to follow. 2.0 Moral Reasoning and Critical Thinking Moral reasoning is a type of reasoning that is directed towards deciding what to do and, when successful, issuing in an intention (Hare, 1981). Individual reason theoretically about what morality requires them, but the nature of purely theoretical reasoning about ethics is adequately addressed in the various articles on ethics (Campbell and Kumar, 2013). While critical thinking are those cognitive strategies or skills that increase the probability of a desirable outcome-thinking that is reasoned, goal directed and purposeful- The kind of thinking involved in formulating inferences, solving problems, calculating likelihoods, and making decision when the thinker is using skills that are effective and thoughtful for particular type and context of thinking task (Hare, 1981). Critical thinking is sometimes called directed thinking because it focuses on a desired outcome. Reflection is a way of helping employees to better understand what they know and do as they develop their knowledge and skills through reconsidering what they learn in practice (Hare, 1981). It is within the context of management that the concept of critical reflection has formed an important part of employee’s qualification (Campbell and Kumar, 2013). I believe that by thinking more critically about actions and assumptions, employees can develop more responsive, collaborative and ethical ways of performing their duties within the context of their work (Hare, 1981). Critical reflective practices required diagnostic testing and believe in personal causation (Campbell and Kumar, 2013). Kirby et al(1992) pointed out the characteristics of diagnosis in reflection: first, diagnostic testing involves making sense of a problem through use of past experience, professional knowledge, and so forth; second, once the problem has been framed, a person will engage in reflection to test options; and finally, a person will accepts the responsibility for action and will have the courage to act in a situation of uncertainty (Hare, 1981). This process has reminded me of my situation after each lecture session and my learning observations. The importance of this model has impacted on my critical thinking, it has helped me to develop the habit of mind in which change is regarded as the fundamental reality (Hare, 1981), structured and forms are perceived as temporary relationships is held in order to involve developmental transformation and openness is a welcome thing. Corporate Responsibility and Governance In last three decade, companies have addressed business ethics in many ways, including the introduction of compliance managers and programs, training programs of all kinds and hiring of corporate social responsibility managers, and so forth (Fehr and Fischbacher, 2002). As the events of the past few years in the world have demonstrated, these efforts, unfortunately, have not prevented corporations from engaging in unethical behaviors that has lead to larger corporate scandals (Etzioni, 2000). As a result there have been an increased pressure for governments and companies to provide more ethics programs and structured governance so that corporations are more responsible to the communities in which they operate. At first blush I have a little say about corporate social responsibility (Etzioni, 2000), but I am familiar with Milton Friedman’s classic comment: there is one social responsibility of corporation, to engage in activities and use its resources designed to increase its revenue so long as the company operate within the rules of the business. In other words, the corporation engages in free and open competition without fraud or deception. This quote by Milton Friedman’s has been used time and again in business (and economics) as the excuse for non-engagement when questions are raised on society and corporate responsibility (Friedman, 1970). But my exploration of corporate social responsibility and economics has taken be back to some interesting economists like JM Clarke and Veblen. Friedman has argued that ‘only people can have responsibilities’ not corporations (Etzioni, 2000). However, Friedman does admit that ‘a corporation is an artificial person and in this sense may have artificial responsibilities’. Social norms have been found to continuous changing but they are not immutable (Friedman, 1970). There exists a powerful agent in the society that is capable of influencing social norms overtime (Fehr and Fischbacher, 2002). We have to include such corporate activities as product design, advertising, and so forth. A very interesting current example relates to the sexualisation of product for, and images of, young girls (Etzioni, 2000). Another example is the support and encouragement given by some media and corporations to climate change skeptics. What I believe we are left with is much more complex set of issues that are related to consumer sovereignty, business responsibility and the outcome of the invisible hand’ than my lecturers had me accepting as an undergraduate student (Fehr and Fischbacher, 2002). While I am able to comprehend the objective position for entrepreneurs, the human as a social being still hold to normative positions that affect their actions, preferences and the outcome we call the economic sphere (Etzioni, 2000). I do not consider that the economist can claim for their profession or for business that these normative positions do not apply in their realms within society (Friedman, 1970). The ‘business practice’ for adhering to CSR reporting and policies is the ‘good for profit’ concept. However, I propose the foundation for corporate social responsibility must be laid on an ethical base and take into account societal outcomes and social norms. Ethics at work With all that is happening in different parts of the world and the effect of economic crisis that have engulfed many nations, this work has provided me with an opportunity to reflect on my ethics. Ethics and values are part of people’s lives. A person will wake up to these beliefs and values everyday as they are the “rules” that govern us. From different works which I have read on the topic, ethics is not just about morality; ethics is a complex dimension of corporate life and individual life that can lead to higher performance by both society and business. Individuals especially in the business or corporate world are supposed to make decisions. I have realized the choice a person makes need to be driven by their ethics. I was able to explore the ethical principles that I have learned from the different lecturers, experiences, role models, family and so forth, then pick the most applicable ones, refines and polish the ethical principle according to my conscience. But I am able to point to a lot of specific cases of poor ethics where I made the wrong decision or call. Creating a personal code of ethics is important because it helps a person to clarify ethical thoughts, make us more aware of common ethical challenges, it teaches us skills for dealing with these challenges, and it gives us opportunity to apply the skills that will enable us to improve our ethical behavior. I was able to see different angles of my life that I could reevaluate or reexamine in light of my own personal ethics. This reflection has helped me to recalibrate my moral compass. Also, this work has helped me on a personal level to construct and confront those what if cases, and develop an effective framework that has helped me to approach real ethical dilemmas. This work has helped me evaluate my personal value system, both secular and religious. By integrating the code of ethics in my thinking and personal life, we have the same ingrained in our way of working. From my personal ethical standards, I have realized that habits are developed through repeated deeds, and deeds derive from our thoughts. Personal habits are the building stones from which people build their character, and our personal character determines our destiny. When we compare our ethical principles have real consequences that are only magnified when we fail to live up to ethical standards that have been put in place, we hurt not only others but also ourselves. Further, we undermine our ability to act ethically in the future Deontology Sometimes, people are able to generate good deeds, even if those deeds originate from a negative intent. Since discussing the utilitarianism in class, I have been skeptical of utilitarianism theory. At first glance, deontology seemed to be a perfect option to this way of reasoning. It has made more sense to me that the intent of a deed or action should be judged, rather than the final outcome. This look like a more fair evaluation of a situation, because sometimes individual set out to do perform good deeds, and end up not successful and making things worse than they were. A utilitarian would say that they are bad for generating unfavorable outcome, but are they really? That is the reason, deontology has appealed to me. However, as I continued to learn some of the specifics of deontology, I started to question deontology as well. What really stood out to me as a problematic was the universal law in deontology. There are a lot of good reasons to support universal law, but there are many cases where I feel it would be, immoral to follow this law. For example, think of the Ann Frank situation, and imagine your were one of the parent of the family that was being sheltered by the woman. If a Germany solder (Nazi) were to come to your house and ask you if you knew the location of any Jew family or person, the Universal Law require an individual to say the truth, because one cannot say that telling lies is moral to become a universal standard; a person would have to turn over Ann and her family to the authority, sending the whole family to almost certain death. I believe this is immoral and that is why I don’t agree with the Universal Law as described in deontology. It does not adjust for case specific events in which the preferable course of action would entail breaking the law. References Campbell, R. and Kumar, V. (2013) “Moral reasoning on the ground,” Ethics, 122: 273–312. Du Preez, J. 2007. Ethics in Leadership. Module Assignment. Leadership Hons MPA: Stellenbosch University. Etzioni, A. 2000, Social Norms: Internalization, Persuasion, and History,Law and Society Review , vol. 34:1, pp.157-178. Fehr, E. & Fischbacher,U.2002, Why Social Preferences Matter–The Impact of Non-Selfish Motives on Competition, Cooperation and Incentives, The Economic Journal, vol.112, C1-C33 Friedman, M. 1970, The Social Responsibility is to increase its Profits, The New York Times Magazine, 13/09/1970 Hare, R. M., 1981. Moral thinking: Its levels, method, and point, Oxford: Oxford University Press. Kelley, R. E. (1998). In praise of followers. In W. Rosenbach & R. L. Taylor (Eds.). Contemporary issues in leadership (4th ed., pp. 96-106). Boulder, CO: Westview. Komives, S. (2011). Leadership. In J. H. Schuh, S. R. Jones, & S. R. Harper (Eds.). Student services: A handbook for the profession (5th ed., pp. 353-371). San Francisco, CA: Jossey Bass. Read More