The moral philosophy of Levinas offers a stark prospectus of impossibility for corporate ethics. It differs from most traditional ethical theories in that, for Levinas, the ethical develops in a personal meeting of one with the Other, rather than residing in some internal deliberation of the moral subject. Levinasian ethics emphasizes an infinite personal responsibility arising for each of us in the face of the Other and in the presence of the Third. It stresses the imperious demand we experience to (...) be open to, prepared for and impassioned with that which we may not know, or recognize, about ourselves or about the Other. Such a demand transcends our intellectual and/or rational potential; it involves us in a carnal and somatic bodily experience of otherness. If we are to speak of Levinasian ethics in a business context, it cannot be a matter of corporate ethics but only a matter of individual managerial ethics. What such an ethics would be like is yet to be outlined. This paper proposes a series of questions and suggestions that will explicate some key terms of a practice organized around a Levinasian vocabulary of otherness, responsibility, proximity, diachrony and justice. (shrink)

In this paper we reconsider Adam Smith’s ethics, what he means by self-interest and the role this plays in the famous “invisible hand.” Our efforts focus in part on the misreading of “the invisible hand” by certain economists with a view to legitimizing their neoclassical economic paradigm. Through exegesis and by reference to notions that are developed in Smith’s two major works, we deconstruct Smith’s ideas of conscience, justice, self-interest, and the invisible hand. We amplify Smith’s insistence, through his notions (...) of the virtues, that as human beings, and by analogy, organizations, we are intrinsically social, rather than selfish and or egoistically self-centered. Thus, we have responsibilities to and because of others. We conclude that such a managerialist preoccupation with shareholder value is challenged, if not completely refuted, by taking seriously the social character of Smith’s complex vision of commerce. (shrink)

I am grateful to the Editors of for the opportunity to respond to the address given by Steve Williams at the Vincentian Conference of 2013, and published in the preceding pages. Mr. Williams takes the 2008 crisis of Western capitalism as his focus and offers at least two distinct narratives: in the first of these he outlines his experience of an extensive and complex professional, commercial world in. In a more extensive, second theme he offers some constructive suggestions as a (...) means to recovering from this cataclysm and moving away those characteristics which he identifies as somehow causal. I will interpretively retrace Mr. Williams’s insights of the recent financial crisis. I will also comment on the challenges he outlines towards a resolution of this crisis. I draw on selected business and professional ethics positions, along with my personal experience of management practice and the pedagogy of business ethics in Western Management Schools. I delimit this appreciation of market capitalism as the systemic dominant social paradigm, the status quo. (shrink)