Abstract
The paper begins with the account of a focus group discussion of Hungarian female managers who demonstrated high level of trust. Drawing on the discussion the author explores the nature of trust and looks at works and research findings in different disciplines. In psychology Erikson’s findings on human growth and development are discussed. Representatives of Eastern and Western philosophy are quoted to highlight the underlying differences of thinking in relation to trust. The impact of cultural heritage and the influence of the environment on trust add further dimensions to the argument. In conclusion it is suggested that management education could be a platform for further research and exploration of trust in individuals and organisations.
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References
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Platts, M J Meaningful Manufacturing William Sessions Limited, York England 2003
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This suggests that an interesting study might reveal some differences between the level of trust of Hungarian and British men.
The quote in the original Hungarian: ‘A nQk is állandóan kereskednek de Qk nem áruval hanem értékekkel kereskednek”.
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Collins, J Good to Great Random House Business Books 2001. Collins talks about ‘Level 5 leaders’ who can turn a good company into a great company.
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Jones, K ibid 1998
Baier, A C Moral Prejudices, Essays on Ethics Harvard University Press 1994
See Schelling, T Micromotives and Marcrobehaviour New York, Norton 1978 for a study of such self-fulfilling beliefs about how others will behave.
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Ibid p 63
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Ibid p 251
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Onora O’Neill at Reith Lectures htpp://www.bbc.co.uk/radio4/reith2002
Erikson, E H Childhood and Society Vintage 1963; Erikson, E H Childhood and Society Paladin 1977; Erikson, E H Identity Youth and Crisis W W Norton and Company Ltd 1968
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Erikson op cit 1964
Compare the following, for example: ‘Each individual, to become a mature adult, must to a sufficient degree develop all the ego qualities mentioned, so that a wise Indian, a true gentleman, and a mature peasant share and recognize in one another the final stage of integrity. But each cultural entity, to develop the particular style of integrity suggested by its historical place, utilizes a particular combination of these conflicts, along with specific provocations and prohibitions of infantile sexuality. Infantile conflicts become creative only if sustained by the firm support of cultural institutions and of the special leader-classes representing them. In order to approach or experience integrity, the individual must know how to be a follower of image bearers in religion and in politics, in the economic order and in technology, in aristocratic living and in the arts and sciences. Ego integrity, therefore, implies an emotional integration which permits participation by followership as well as acceptance of the responsibility of leadership.’ Erikson, E H Childhood and Society, Paladin 1977 p 242. A mature civilised level of development means ‘the fully adult relationships between emotional equals, characterised by mutuality, spontaneity, co-operation, preservation of individuality and valuable differences, and by stability. The relationship is irreversible and stable, having no motive for change. Its morality is implicit, not imposed, a natural acceptance of obligations to other people. The relationship of mature dependence is equal partnership and friendship: love that is capacity to give to another a relationship in which his personality can flourish’. Klein, J Our Needs for Others and its roots in infancy, Brunner-Routledge 2002 p 422. According to Csikszentmihalyi the total fulfilment of one’s potentialities, which usually generates happiness, depends on the simultaneous presence of two processes. ‘The first is the process of differentiation, which involves realizing that we are unique individuals, responsible for our own survival and well-being, who are willing to develop this uniqueness wherever it leads, while enjoying the expression of our being in action. The second process involves integration, or the realization that however unique we are, we are also completely enmeshed in networks of relationships with other human beings, with cultural symbols and artefacts, and with the surrounding natural environment. A person who is fully differentiated and integrated becomes a complex individual — one who has the best chance at leading a happy, vital, and meaningful life.’ Csikszentmihalyi, M Good Business, Leadership, Flow and the Making of Meaning Hodder & Stoughton 2003 pp 28–29. Finally, Platts talks about the importance of intent and talks about the four different worlds that we need to be able to integrate to be fully grown and psychologically and spiritually mature. ‘They are in ascending order, the world of action, the world of forms (thoughts, ideas, plans), the world of fundamental principles which lie behind things and have to be correctly understood and manifested in plans and in actions if those plans and actions are to work, and the final ‘world’ of emanation — the level from which the spark comes that drives a vision. Platts, M J Meaningful Manufacturing William Sessions Limited, York, England 2003 pp113-114.
Baier, A Moral Prejudices, Essays on Ethics Harvard University Press 1994 p x
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Illes, K. Defining Trust as Action: An Example from Hungary. Philos. of Manag. 7, 69–80 (2009). https://doi.org/10.5840/pom20097323
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DOI: https://doi.org/10.5840/pom20097323