Leaders who express an ethical identity are proposed to affect followers’ attitudes and work behaviors. In two multi-source studies, we first test a model suggesting that work engagement acts as a mediator in the relationships between ethical leadership and employee initiative (a form of organizational citizenship behavior) as well as counterproductive work behavior. Next, we focus on whether ethical leadership always forms an authentic expression of an ethical identity, thus in the second study, we add leader Machiavellianism to the model. (...) For Machiavellian leaders, the publicly expressed identity of ethical leadership is inconsistent with the privately held unethical Machiavellian norms. Literature on surface acting suggests people can at least to some extent pick up on such inauthentic displays, making the effects less strong. We thus argue that the positive effects of ethical leader behavior are likely to be suppressed when leaders are highly Machiavellian. Support for this moderated mediation model was found: The effects of ethical leader behavior on engagement are less strong when ethical leaders are high as opposed to low on Machiavellianism. (shrink)

This paper questions the taken-for-granted moral portrayal depicted in the extant literature and popular media of the devoted social entrepreneurial hero with a priori good ethical and moral credentials. We confront this somewhat ‘idealistic’ and biased portrayal with insights from unique large-scale data from the Global Entrepreneurship Monitor 2009 survey on social entrepreneurship covering Belgium and The Netherlands. Binary and multinomial logistic regressions indicate that the intention and dominance of perceived social value creation over economic value creation is indeed what (...) makes social entrepreneurs unique. In contrast to the extant literature, however, our empirical investigation points at a reluctant attitude of social entrepreneurs toward entrepreneurship in terms of confidence in their skills to start and manage a business, their perception of entrepreneurship as a desirable career choice and their involvement in their activities. While the extant literature points at a strong entrepreneurial orientation as a source of ethical issues, the main contribution of this study lies in the reverse observation: ethical issues are also likely to emanate from a frail entrepreneurial profile. We formulate empirically grounded propositions that may serve as a basis for theory-building and testing purposes. (shrink)

Machiavellians are manipulative and deceitful individuals willing to utilize any strategy or behavior needed to attain their goals. This study explores what occurs when Machiavellian employees have a Machiavellian leader with the same negative, manipulative disposition. We argue that Machiavellian employees have a negative worldview and are likely to trust their leaders less. This reduced trust likely results in these employees experiencing higher stress and engaging in more unethical behavior. In addition, we expect these negative relationships to be exacerbated when (...) such followers experience Machiavellian leadership. Thus, we test a moderated mediation model assessing whether Machiavellianism affects employees and whether combining Machiavellian leaders and Machiavellian employees is toxic in the sense of exacerbating the negative impact of Machiavellianism on employee trust. Results do not support the proposed conditional indirect effect of trust for either stress or unethical behavior. Instead, we find a conditional direct effect of employee Machiavellianism on both trust and stress: When Machiavellian employees have Machiavellian leaders, their trust in their leader significantly decreases, and their level of stress significantly increases. We also find support for an unconditional indirect effect of trust for employee stress, Machiavellianism in employees relates to stress via lowered trust in the leader. For unethical behavior, we only find a main effect of employee Machiavellianism. (shrink)

In this paper we seek to make the case for a teaching and learning strategy that integrates business ethics in the curriculum, whilst not precluding a disciplines based approach to this subject. We do this in the context of specific work experience modules at undergraduate level which are offered by Middlesex University Business School, part of a modern university based in North West London. We firstly outline our educative values and then the modules that form the basis of our research. (...) We then identify and elaborate what we believe are the five dimensions which distinguish an integrated approach based on work experience from a disciplines-based approach, namely: process and content, internal and external, facilitation and teaching, covert and overt, and living wisdom and established wisdom. The last dimension draws on the practical relevance of the Aristotelian notion of phronesis inherent in our approach. We go on to provide two case examples of our practice to illustrate our perspective and in support of our conclusions. These are that reflection integrated into the Business Studies curriculum, using the ASKE typology of learning [Frame, 2001, Proceedings of the 9th Annual Teaching and Learning Conference, p. 80], in respect of personal and group process in a work experience context, provides a useful heuristic for the development of moral sensibility and ethical practice. (shrink)

The following pages, which deal with the pre-history of the concept of history from Homer to Herodotus, first propose to decenter and historicize the Greek experience. After briefly presenting earlier and different experiences, they focus on three figures: the soothsayer, the bard, and the historian. Starting from a series of Mesopotamian oracles , they question the relations between divination and history, conceived as two, certainly different, sciences of the past, but which share the same intellectual space in the hands of (...) the same specialists. The Greek choices were different. Their historiography presupposes the epic, which played the role of a generative matrix. Herodotus wished to rival Homer; what he ultimately became was Herodotus. Writing dominates; prose replaces verse; the Muse, who sees and knows everything, is no longer around. So I would suggest understanding the emblematic word "historia" as a subsititute, which operates as an analogue of the omnivision of the Muse. But before that, Herodotean "invention"- the meeting of Odysseus and the bard Demodocus, where for the first time the fall of Troy is told-can be seen as the beginning, poetically speaking at least, of the category of history. (shrink)

This article seeks to show how Human Resource Management and Development practitioners can develop an ethics of practice by adopting a Humanistic Action Research approach toward their Continuing Professional Development (CPD). Central to this approach is the development of reflective practice skills, in itself a journey of development. I aim to give a flavour of what this practice has meant for me as a professional educator by sharing an account of my own CPD using this approach. This approach is for (...) the mature practitioner and it is located within Humanistic Action Research: to be appropriate, it necessitates a maturity of ego and not simply professional maturity and status. The article will discuss what this maturation process involves and will show its centrality to reflective practice. Within this framework of human inquiry, CPD requires an undertaking to engage in first person Action Research, where ‘I’ am the subject and object of my inquiry. At the heart of this approach is the pragmatic question at the centre of any approach to CPD ‘How do I improve my practice?’. (shrink)

This article seeks to show how Human Resource Management and Development practitioners can develop an ethics of practice by adopting a Humanistic Action Research approach toward their Continuing Professional Development . Central to this approach is the development of reflective practice skills, in itself a journey of development. I aim to give a flavour of what this practice has meant for me as a professional educator by sharing an account of my own CPD using this approach. This approach is for (...) the mature practitioner and it is located within Humanistic Action Research: to be appropriate, it necessitates a maturity of ego and not simply professional maturity and status. The article will discuss what this maturation process involves and will show its centrality to reflective practice. Within this framework of human inquiry, CPD requires an undertaking to engage in first person Action Research, where ‘I’ am the subject and object of my inquiry. At the heart of this approach is the pragmatic question at the centre of any approach to CPD ‘How do I improve my practice?’. (shrink)

Ces Confrontations avec l'histoire sont une suite de questions adres-sées à l'histoire, celle des historiens comme celle qui a incarné la marche du monde moderne: l'Histoire. Plus d'une fois, elle a été interpellée, critiquée, récusée par des auteurs qui ne sont pas des historiens de métier et que François Hartog nomme des outsiders. En Occident, le premier d'entre eux, Aristote, a donné l'avantage à la poésie. Ces grands outsiders ont, ici, pour nom Char, Camus, Sartre, Lévi-Strauss, Barthes, Foucault, Michon. Confrontations (...) aussi avec des concepts majeurs que l'histoire n'a cessé au cours des siècles de convoquer et de remodeler (l'altérité, l'accélération, l'héritage et la dette, le simultané du non-simultané). Confrontationsenfin avec le présentisme: la place prise par la mémoire, les transformations du musée, la montée du patrimoine, l'actualité des ruines, en questionnant l'histoire, l'obligent à se repenser. Quel peut être le rôle de celle qui s'est voulue la régis-seuse du temps, quand Chronos semble plus que jamais échapper à toute prise?"--Page 4 of cover. (shrink)

Le XIXe siècle fut la grande époque de l'Histoire. On y croyait avec une force et une foi sans faille, on s'est mis à la pratiquer méthodiquement avec pour ambition de la hisser au rang de science, le roman s'en est emparé... Véritable théologie des temps modernes, trait d'union entre passé, présent et futur, elle organisait le monde et lui donnait un sens. Qu'en est-il aujourd'hui, où « faire de l'histoire » se signifie plus, comme chez Chateaubriand, jouer un rôle (...) politique, être moteur des événements, mais simplement être historien, avoir fait des études et obtenu des diplômes justifiant ce titre? Peut-on encore croire en l'Histoire? Y croire implique-t-il de croire qu'elle a un sens? Qui fait l'Histoire et qu'est-ce que qu'écrire l'Histoire? Le concept moderne est-il définitivement dépassé? Poursuivant une réflexion entamée dans ses précédents ouvrages, notamment dans Évidence de l'histoire, dialoguant avec les artistes (trois commentaires d'image ponctuent le livre), les écrivains (de Balzac à McCarthy), les historiens (Spengler, Toynbee), François Hartog montre comment l'évolution du concept d'histoire est significatif du basculement progressif de notre rapport au temps : on assiste à une fermeture du futur et à l'essor d'un présent omniprésent, mais aussi à une montée de la « mémoire » (lois mémorielles, devoir de mémoire, droit à la mémoire...). L'avenir disparaît de nos horizons, devient imprévisible, « infigurable » ; ce n'est plus l'Histoire qui juge : elle est jugée. Grand objet de croyance de l'époque moderne (avec ses dévots, ses martyrs, ses hérétiques et ses traîtres), l'Histoire semble bien être entrée dans l'ère de doute. Quelle peut dès lors être encore la mission de l'historien? (shrink)

John Calvin drew from patristic authors in a selective manner. His preference for the theological perspectives of Augustine is readily evident. Nevertheless, while he resonated with the doctrine of Augustine, he touted the interpretive and homiletic labors of John Chrysostom. Even though Calvin’s Institutes of the Christian Religion critiqued Chrysostom’s understanding of grace and free will, the Antiochene bishop is the most frequently referenced patristic author within Calvin’s commentaries. Calvin composed a preface to a projected edition of Chrysostom’s homilies (Praefatio (...) in Chrysostomi Homilias). This preface argued for the necessity of reaching the general public with secondary aids along with the scriptures, explained Calvin’s esteem for Chrysostom’s homilies above other patristic texts, and acknowledged the theological dissimilarities that separated his views from Chrysostom’s. The Praefatio’s assessments reveal Calvin’s own hermeneutical, pastoral, and theological priorities. Calvin’s evaluations of Chrysostom and the other fathers are a window into his own interpretive concerns, homiletical aims, and dogmatic emphases. (shrink)

Dans ses recherches empiriques, philosophiques et métaphysiques la conscience humaine ne sort pas de sa propre sphère. C'est toujours la conscience qui parle. Par sa connaissance l'homme ne peut dépasser la conscience directe. Par sa pensée il tend à dépasser médiatement la conscience. Cette constatation nous est dictée par le fait scientifiquement fondé que tant la conscience humaine que son contenu sont tirés, c.a.d. révélés, des profondeurs cachées où ils sont recélés. C'est ce qui rend évident que l'homme possède un (...) merveilleux "sens sondeur", lui permettant de reconnaître les hauteurs et les profondeurs de notre conscience et aspirant à la transcendance. Le domaine de l'expérience se borne nécessairement aux phénomènes, et tandis que celui de la philosophie s'étend au fondement de ces phénomènes et à leurs rapports réciproques, la métaphysique, la science des principes, se propose de pénétrer l'origine et le sens profond de toute chose, du néant à l'ultime perfection. Après Kant qui a voulu en finir avec la métaphysique dogmatique unilatéralement déductive, la méthode inductive a pris définitivement le dessus. Cette méthode ne s'arroge pas le droit de juger d'une façon apodictique en ce qui touche aux problèmes de l'existence, qui ont donné naissance aux dispositions de la conscience humaine. Elle s'efforce, au contraire, de faire en cette matière une large part à l'inconnu en démontrant que les résultats sont heuristiques, hypothétiques et problématiques. Ainsi la théorie de la connaissance, la philosophie et la théologie s'accordent à dire que les données microcosmiques dans la sphère de la conscience humaine peuvent être les représentants des entités macrocosmiques. Si la conscience humaine poursuit ses recherches philosophiques et métaphysiques, c'est qu'elle doit sa genèse à une relation universelle dont elle est la représentation. (shrink)

Scholars have long noted Ignatius of Antioch’s statements of high christology. Jesus, who as God appeared in human form, is ‘God in man’ and is ‘our God’. Jesus Christ is included in such ‘nas-cent trinitarian’ passages as Eph. 9.1 and Magn. 13.1-2. Yet further treasures remain to be mined, and the specific vein I will explore is the integration of Ignatius’ high christology with his ethics. His paraenesis is rooted in ‘the mind of God’, also described as ‘the mind of (...) Christ’, who is ‘the God who made you so wise’. Ignatian moral instruction combines ‘the will of God and Jesus Christ’, ‘the honor of the Father and the honor of Jesus Christ’, and ‘the love of God the Father and the Lord Jesus Christ’. Believers are to be ‘imitators of God’ as well as ‘imitators of Jesus Christ’. Ignatius even prayed that he would be ‘an imitator of the suffering of my God’. Ignatian exhortation thus merges an imitatio Christi with an imitatio Dei. Arising from his particular experiences and specific circumstances, Ignatius’ contextualized paraenesis elevates the Son to an authoritative status parallel to that of the Father. The interplay of christology and ethics also underscores a multi-leveled understanding of ‘unity’ and a multivalent use of ‘flesh and spirit’. (shrink)

Patient-reported outcomes are frequently used for medical decision making, at the levels of both individual patient care and healthcare policy. Evidence increasingly shows that PROs may be influenced by patients’ response shifts and dispositions. We identify how response shifts and dispositions may influence medical decisions on both the levels of individual patient care and health policy. We provide examples of these influences and analyse the consequences from the perspectives of ethical principles and theories of just distribution. If influences of response (...) shift and disposition on PROs and consequently medical decision making are not considered, patients may not receive optimal treatment and health insurance packages may include treatments that are not the most effective or cost-effective. We call on healthcare practitioners, researchers, policy makers, health insurers, and other stakeholders to critically reflect on why and how such patient reports are used. (shrink)

The Martyrdom of Polycarp narrates a martyrdom ‘according to the Gospel’. Numerous facets of the text echo the passion materials of the Gospels, and Polycarp is directly said to imitate Christ. Various scholars have discussed the imitatio Christi theme within the work. Such an approach focuses upon Christ as an exemplar of suffering to be imitated, through specific events of similar suffering. But the Christology of the Martyrdom of Polycarp is far richer than this focus alone. Jesus Christ is also (...) the Son, Savior, eternal high priest, teacher, elector, king, and alternative to Caesar. As the sovereign, he actively coordinates events and chooses martyrs from among his servants. (shrink)

This article presents the cultural critiques of Kierkegaard and Nietzsche under the ancient and also explicitly Nietzschean metaphor of the “philosopher as a physician of culture.” It compares their respective analyses of the symptoms of the momentariness of modern culture, as well as their explorations of underlying social mechanisms, in order to demonstrate that their similar diagnoses, as well as their analogous remedies, reflect a common philosophical and ethical concern. This concern relates to the position of the concrete and singular (...) individual in modernity and the broader ethical question of how to become a genuine self and to develop character over time. In dealing with this question, both philosophers supply a need, which has arisen as a result of the increase and objectification of theoretical knowledge and abstract reflection in modernity, and the resulting growing gap between theoretical and practical knowledge. (shrink)

While stigmatisation is universal, stigma research in low- and middle-income countries (LMIC) is limited. LMIC stigma research predominantly concerns health-related stigma, primarily regarding HIV/AIDS or mental illness from an adult perspective. While there are commonalities in stigmatisation, there are also contextual differences. The aim of this study in DR Congo (DRC), as a formative part in the development of a common stigma reduction intervention, was to gain insight into the commonalities and differences of stigma drivers (triggers of stigmatisation), facilitators (factors (...) positively or negatively influencing stigmatisation), and manifestations (practices and experiences of stigmatisation) with regard to three populations: unmarried mothers, children formerly associated with armed forces and groups (CAAFAG), and an indigenous population. Group exercises, in which participants reacted to statements and substantiated their reactions, were held with the ‘general population’ (15 exercises, n = 70) and ‘populations experiencing stigma’ (10 exercises, n = 48). Data was transcribed and translated, and coded in Nvivo12. We conducted framework analysis. There were two drivers mentioned across the three populations: perceived danger was the most prominent driver, followed by perceived low value of the population experiencing stigma. There were five shared facilitators, with livelihood and personal benefit the most comparable across the populations. Connection to family or leaders received mixed reactions. If unmarried mothers and CAAFAG were perceived to have taken advice from the general population and changed their stereotyped behaviour this also featured as a facilitator. Stigma manifested itself for the three populations at family, community, leaders and services level, with participation restrictions, differential treatment, anticipated stigma and feelings of scapegoating. Stereotyping was common, with different stereotypes regarding the three populations. Although stigmatisation was persistent, positive interactions between the general population and populations experiencing stigma were shared as well. This study demonstrated utility of a health-related stigma and discrimination framework and a participatory exercise for understanding non-health related stigmatisation. Results are consistent with other studies regarding these populations in other contexts. This study identified commonalities between drivers, facilitators and manifestations—albeit with population-specific factors. Contextual information seems helpful in proposing strategy components for stigma reduction. (shrink)

In this paper we seek to make the case for a teaching and learning strategy that integrates business ethics in the curriculum, whilst not precluding a disciplines based approach to this subject. We do this in the context of specific work experience modules at undergraduate level which are offered by Middlesex University Business School, part of a modern university based in North West London. We firstly outline our educative values and then the modules that form the basis of our research. (...) We then identify and elaborate what we believe are the five dimensions which distinguish an integrated approach based on work experience from a disciplines-based approach, namely: process and content, internal and external, facilitation and teaching, covert and overt, and living wisdom and established wisdom. The last dimension draws on the practical relevance of the Aristotelian notion of phronesis inherent in our approach. We go on to provide two case examples of our practice to illustrate our perspective and in support of our conclusions. These are that reflection integrated into the Business Studies curriculum, using the ASKE typology of learning [Frame, 2001, Proceedings of the 9th Annual Teaching and Learning Conference (Nottingham: Nottingham Business School, Nottingham Trent University), p. 80], in respect of personal and group process in a work experience context, provides a useful heuristic for the development of moral sensibility and ethical practice. (shrink)