Organizational Integrity and Moral Climates (original) (raw)
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Organizational ethical integrity: good and bad illusions
Palgrave Communications, 2017
Integrity has always been an ambiguous or vague concept. Integrity as a general concept seems to be too problematic in philosophical or scientific language. This paper will aim to improve and preserve the specific notion of integrity—the concept of moral integrity as a virtue and as a moral purpose, and its opposite—the concept of counterfeit moral integrity or false moral integrity. It stresses a strong relationship between the concepts of morality and the concept of moral integrity: if moralities are diverse, moral integrity has many forms too, and the forms are only as good as the morality behind them. The paper emphasizes their organizational dimensions because any organizational impact—due to its scale—can be especially beneficial or detrimental to society. The first objective is to introduce a preliminary conceptual order by means of definitions and typologies to support clearer (language analysis) and more critical (Critical Theory) thinking on organizational moral integrity: establishing definitions of moral and ethical integrity, new definitions of material and formal moral integrity, descriptions of irrational and rational moral integrit, and individual and organizational moral integrity. The definitions and typologies are designed to be prototypes of false integrity " detectors ". The second objective is to outline an ideal of a total and rational moral commitment for every organization: organizational material ethical integrity (OMEI). The ideal of OMEI points out that most self-proclaimed ethical organizations are probably not ethically committed. The third objective is to justify the theses that (1) moral integrity can be good or bad, not simply good, and that (2) false moral integrity can be good. Whether we think of " Kantian-Nazi " integrity of Adolf Eichmann or lethal and irrational integrity of Islamic State fighters, moral integrity based on bad morality is bad. False ethical integrity (or rational moral integrity) is always bad because it imitates good morality for a bad purpose, for example: rational discourse on integrity can be a " smokescreen " to hide exploitation of labor or environmental degradation. As in the case with Irena Sendler who pretended to be " a good slave " to save children's lives, false moral integrity can be ethically good if it simulates bad morality for a good purpose. The paper offers ethical justifications for " ethical prestidigitators " , " warriors of illusions " , masters of " moral aikido " : persons and organizations that use counterfeit integrity to maximize ethical values.
Business Ethics and Integrity a Case Study on 300 U.S. Listed Companies
Studia Universitatis „Vasile Goldis” Arad – Economics Series, 2015
Profit-maximizing behavior or moral integrity? Can companies have both? Our study takes a look at 300 U.S. based companies listed on the New York Stock Exchange and NASDAQ, and their way of dealing with business ethics. The research undertaken focuses on the content analysis method, using the corporate Codes of conduct and Corporate Social Responsibility (CSR) reports. The study reveals the evolution of the corporate ethics policies and programs throughout the years 2010- 2014. We also take a look at the most frequent controversies concerning business integrity, by sectors of activity
Humanistic Management Journal
Various organizational factors reported in the hitherto literature affect individual (mis)behaviour within a company. In this paper, we conduct a literature review thereof, and propose a notion of the “Organizational Moral Structure” defined as a comprehensive framework of interrelated organizational factors that condition, incite or influence good or bad moral behaviour of individuals within the organization. Drawing from a wide bibliographical review and our own reflection on recent business scandals, we identify seven constituents of the “Organizational Moral Structure”: 1) leader’s values and character, 2) vision and exercise of power, 3) corporate control systems, 4) internal network of influence, 5) organizational culture, 6) internal and competitive pressures, and 7) external influences. The “Organizational Moral Structure” is proposed as a reflective framework for humanistic management and as an invitation to further research in this field. We provide recommendations on how ...
Integrity, Unethical Behavior, and Tendency of Fraud
EKUITAS (Jurnal Ekonomi dan Keuangan), 2012
The purpose of this research is to analyze the influence of integrity, and compensation systems on unethical behavior, and the influence of unethical behavior on tendency of fraud. The sample used in this research is the staff of financial, and procurement divisions of a higher educational institution. The result of the research indicates that integrity has no influence on unethical behavior, whilst compensation systems have an influence on unethical behavior. The other result shows that ethical environment could drive decision based on ethical principles rather than personal interest. In other words, the tendency of fraud may be reduced by the existence of ethical environment. The results of the study may be further interpreted that appropriate system, integrity, and ethical environment are determinant to ethical behavior.
International Journal of Academic Research in Business and Social Sciences, 2021
In Malaysia, an issue of integrity is becoming more attentive. Based on Transparency International's 2020 Corruption Perceptions Index, Malaysia was ranked as the fifty-seventh least corrupt country out of one hundred and eighty countries. Therefore, Malaysia's public and commercial sectors must take responsibility for changing the public's poor impression of the country's integrity system. Since the leader is the most important person in organisational success, this study focuses on discovering how strong the leader applies the integrity system in government-related companies. Data was collected through surveys of executives and managers of GRCs in Malaysia and using a five-point Likert scale. The data gathered was based on respondents' perceptions of the leadership elements of integrity. Our findings indicated that the GRCs had implemented an excellent corporate integrity policy. It confirmed that ethical leadership is an important factor in maintaining the integrity system in the company. Finally, it is anticipated that the research will provide evidence to policymakers to assist them in implementing their strategic strategy to restore Malaysia's positive image in the international community.
Building a Culture of Integrity
Journal of Intercultural Management & Ethics, 2019
The 2019 scandal in U.S. Ivy League schools, where wealthy parents bribed officials at Yale, Stanford or Georgetown to secure access for their offspring, is only the tip of the iceberg. In a complex world of cyberspace, global markets and virtual organizations, the temptation to cut corners is everywhere—leaders in all walks of life can get away with cheating, lying or corruption. (Corruption has been around ever since there has been money. That doesn’t mean money is bad; it just means people get a bit weak-kneed around it.) What many leaders fail to realize: The way to gain real power is not through a big job title, wealth, authority or the corner office, but through integrity—defined here as honoring your word and leading by example. Close the gap between word and deed, and between tomorrow’s vision and today’s action. It is all about walking the talk—an unadulterated match of words and deeds. This article, based in part on the author’s books The Rabbi and the CEO and Strategy-In-Action, goes beyond individual integrity and explores how leaders and organizations can build cultures and systems of integrity. The article offers cases of best practices from Microsoft to Xerox, and worst practices from Enron to Dieselgate.
Building houses on rocks: The role of the ethical infrastructure in organizations
Social Justice Research, 2003
We present and discuss a theoretical model of an organization's ethical infrastructure, defined as the organizational elements that contribute to an organization's ethical effectiveness. We propose that the infrastructure is composed of both formal and informal elements-including communication, surveillance, and sanctioning systems-as well as organizational climates for ethics, respect, and justice. We discuss the nature of the relationship between these elements and ethical behavior, the relative strength of each of these elements, and their impact on each other. Theoretical and practical implications of this model are presented.
Journal of Intercultural Management and Ethics
Lord Moulton's maxim that "obedience to the unenforceable is the keystone of ethics" is consistent with the view that society requires more of individuals than simple obedience to the laws that can be enforced. This paper will examine three ethical principles discussed in the Talmud that modern society does not usually consider. One is Lifnei Iver (literally, placing a stumbling block before a blind person; misleading people by giving wrong advice). The second is Geneivat Da'at (literally, stealing of knowledge; resulting in undeserved goodwill), and the third is Ani Ha'mehapech B'chararah (literally, "If a poor person is engaging in the acquisition of a cake") which involves poaching or undercutting such as bidding for a property when another party is in the midst of negotiations. What makes these three cases unusual is that these are situations where traditional Jewish law attempts to extend the boundaries of the law to make people do more than the strict law might require. Organizations that wish to create an ethical culture must broaden the boundaries limiting unethical behavior to include such gray areas.