This paper contends that work in business ethics participates in two key aspects of the broad philosophical and aesthetic movement known as postmodernism. First, like postmodernists generally, business ethicists reject the “grand narratives” of historical and conceptual justification, especially the narratives embodied in Marxism and Milton Friedman’s vision of unfettered capitalism. Second, both in the methods and content of their work, business ethicists share postmodernism’s “de-centering” of perspective and discovery of “otherness,” “difference” and marginality as valid modes of approach to experience and moral decision.

It is common for people to misstate their bargaining positions during business negotiations. This paper will focus on cases of the following sort: I am selling a house and tell a prospective buyer that $90,000 is absolutely the lowest price that I will accept, when I know that I would be willing to accept as little as $80, 000 for the house. This is a lie according to standard definitions of lying—it is a deliberate false statement which is intended to deceive others. I will defend the following two theses:

a. Appearances to the contrary, this kind of bluffing typically does not constitute lying. (I will argue that standard dictionary definitions of lying are untenable and defend an alternative definition hinted at, but never clearly formulated by, W. D. Ross. On my definition, deliberate false statements about one’s negotiating position would rarely constitute lies in this society.)

b. It is usually permissible to misstate one’s bargaining position when one has good reason to think that one’s negotiating partner is doing the same and it is usually impermissible to misstate one’s negotiating bargaining if one does not have good reason to think that the other party is misstating her position.

The recent recession only adds to the widespread fear that loyalties in the business world are rapidly becoming obsolete. This article spells out some of the history that has put loyalty in jeopardy and some of the characteristics of this affecton. It gives reasons why it will not disappear from the workplace.

The above analysis is then followed by a contrast between past and present motivations for work and a description of the workplace of the future according to three authors. Since all of these address loyalty issues directly or indirectly, there follows an analysis of the new loyalties that can be anticipated or are beginning to emerge in the workplace and the role of the manager in managing these. The article concludes by placing these future loyalties within a framework inspired by Josiah Royce.

For many, the case of the Exxon Valdez oil spill has become a symbol of unethical corporate behavior. Had Exxon’s managers not callously pursued their own interests at the expense of the environment and other parties, the accident would not have happened. In this paper, we (1) present a short case study of the Valdez incident; (2) argue that many analyses of the case either ignore or fail to give sufficient weight to the uncertainties managers often face when they make decisions; and (3) propose a framework for moral management grounded in principles of communicative ethics, moral dialogue, and in the non-traditional ideas of many current management and behavioral decision theorists. From this view, the moral manager is not expected to know the “correct” answer to every ethical issue, but rather to participate responsibly in an open dialogue with other interested parties.

M.B.A. programs in the United States continue to admit foreign students in record numbers, yet we know little about how this cultural diversity may impact the values and ethical decision making behavior of either American or foreign students. The research discussed here examined this issue within the context of a large M.B.A. program where non-U S. citizens comprise over twenty percent of the student population.

Comparisons of U.S. and Asian students supported existing notions about the independent vs. interdependent conceptions of the role of the individual within each culture. However, these differences were not a major factor in explaining the significantly different choices made by U.S. and Asian students in selected decision making vignettes.

This paper clarifies the nature of genetic screening and morally evaluates using it to deny people employment. Four sets of variables determine screening’s ability to forecast disorder. The first two concern epistemological limitations: whether the gene itself has been located; whether knowledge of other family members is necessary. The latter two refer to genetic causality: whether other genes are needed; whether the gene causes the disorder or just a susceptibility to it.

Considerations of privacy and justice warrant restricting screening to job-specific disorders, without prejudice to the worker. Screening is more of an invasion of privacy than most “searches” because our very selves are disclosed; serious stigmatizing can result. It is unjust to penalize someone for a susceptibility to a disorder. It is also unjust to use the genetic knowledge and technology, developed with public monies allocated for public good, against members of the public.

This paper examines how unethical behavior in the workplace occurs when management places inordinately strong emphasis on goal attainment without a corresponding emphasis on following legitimate procedures. Robert Merton’s theory of social structure and anomie provides a foundation to discuss this argument. Key factors affecting ethical climates in work organizations are also addressed. Based on this analysis, the paper proposes strategies for developing and changing aspects of organizational culture to reduce anomie, thereby creating work climates which discourage unethical practices and provide employees with mechanisms to resolve ethical conflicts in a constructive way.

The paper asserts that the post-modern rejection of “modern” theoretical accounts including ethical-theoretical accounts as unacceptable meta-narratives would concur with an Aristotelian critique of contemporary ethical theories. Hence and Aristotelian critique will be similar to a post-modern critique. The paper sketches an account of what post-modernism in philosophy is and shows its similarity to Aristoteleanism in rejecting “modern” approaches in a significant way since an Aristotelian approach uses different criteria for what counts as ethical knowledge. The paper suggests that if one follows the lead of Aristotle outlined in Book One Chapter Three of the Nichomachean Ethics applied ethics can be seen as similar to what Aristotle called “Rhetoric,” for in the Rhetoric Aristotle shows how one should engage in discourse about issues of the just and the good. The final section addresses the problem of how an Aristotelian approach can avoid the relativism of post-modernism.

The United States Sentencing Commission’s guidelines for the sentencing of organizations found guilty of violating federal laws recently became effective. Dramatically increased penalties are possible under these gudelines, but so too is a substantial reduction in the penalties imposed on organizations that have an effective program in place to prevent and detect violations. This provides corporations with a tremendous new incentive in inaugurate organizational ethics audits both to avoid violations in the first instance and to reduce the penalty imposed in the event that a violation occurs. We argue, however, that there have always been very good reasons for organizations to conduct such audits, which emphasize the identification of the organizational factors that create incentives for unethical behavior. Corporate ethics programs initiated without reference to such factors cannot reasonably be expected to be effective in improving a company’s internal ethical environment.

Organization ethics praxis is theory and method of appropriate action for addressing ethics issues and developing ethical organizations. The perspective of praxis (theory and method of action) is important and different from the perspectives of theoria (theory of understanding), epistemology (ways of knowing), and ontology (ways of being/existing). Praxis is the least developed area within the field of organization ethics. Differences between theoria and praxis are considered within the context of Kohlberg—Gilligan developmental ethics where part of the controversy may be unnecessary due to Kohlberg’s concentrating on epistemology and theoria, but not praxis; and, Gilligan’s considering aspects of praxis with epistemology and theoria. Differences between epistemology and praxis perspectives are considered in the contexts of two cases: Socratic “double-loop” action-learning conversations the night before the Challenger explosion; and, “triple-loop״ action-learning in a cross-cultural Boston—Indonesia child worker safety, acid-washed jeans case.

Through an international case study, this paper illustrates how a conversation method was used effectively to address a cross-cultural ethics problem. The method included as moments in one continuous process three different dimensions of postmodernism—Gadamer reconstruction, Derrida deconstruction, and Rorty neopragmatism. In addition to including different dimensions of postmodernism, the method combines effective mutual learning and effective action. Strengths and limitations of the approach are discussed. The article demonstrates how it can be beneficial to build bridges between and within the postmodernism and organization ethics literatures. Also, the article demonstrates how postmodernism can be positively ethical and not necessarily aethical or nihilistic.

In a competitive and morally imperfect world, business people are often faced with serious ethical challenges. Harboring suspicions about the ethics of others, many feel justified in engaging in less-than-ideal conduct to protect their own interests. The most sophisticated moral arguments are unlikely to counteract this behavior. We believe that this morally defensive behavior is responsible, in large part, for much undesirable deception in negotiation. Drawing on recent work in the literature of negotiations, we present some practical guidance on how negotiators might build trust, establish common interests, and secure credibility for their statements, thereby promoting honesty. We also point out the types of social and institutional arrangements, many of which have become commonplace, that work to promote credibility, trust, and honesty in business dealings. Our approach is offered not only as a specific response to the problem of deception in negotiation, but as one model of how research in business ethics might offer constructive advice to practitioners.

—Niccolo Machiavelli

—George Bernard Shaw

“Business Ethics and Postmodernism: A Response” considers the contribution of Ronald Green, David Schmidt, Clarence Walton, Ron Duska, and Richard Neilsen to a special issue of Business Ethics Quarterly entitled “Business Ethics and Postmodernism.” This essay poses a fundamental question: to what extent can a position which characterizes itself as postmodern be ethical? The paper argues on philosophical grounds that the debate between modernity and postmodernity is a debate over the very possibility of an ethic. The paper concludes that although Jacque Derrida has made the most convincing argument for an ethic within postmodernity, it remains skeptical because such an argument simply presupposes assumptions which owe their origin to modernity.

The Machiavellian model is often praised as a realistic description of modern corporate life. My analysis of The Prince follows Rousseau in arguing that the prince can survive and prosper most easily by creating an environment in which almost all the citizens prosper. Far from licensing unrestrained self-aggrandizement, in this model success only comes from providing real value to almost every citizen for the entire period of one's leadership.

Translation from the early sixteenth to the late twentieth century is far from simple; for example, the CEO is in many ways far less powerful than a Medici prince. The closest approximation is a far less bureaucratic organization with very small units possessing maximum autonomy. Also, deciding who is, and who is not, a citizen is not nearly as straightforward as it was for Machiavelli; it probably includes every stakeholder on whom the corporation has a major impact.

In The Moral Dimension, Amitai Etzioni critiques the neoclassical economic paradigm (NEP), a model built upon ethical egoism and which equates rationality (the logical/empirical domain) with the maximization of preferences by self-interested economic units. Etzioni finds the NEP’s exclusion of the moral/affective domain to be a glaring failure and, because of this omission, he claims that the economic model is not capable of achieving its design functions: prediction and explanation. Etzioni introduces a socio-economic model, the I & We paradigm, in which the moral/affective encapsulates the logical/empirical. Further elaboration and testing of this model remains to be undertaken. We find it to hold more promise than its neoclassical economic rival, and we explicate its value for the modern manager.

The importance of business ethics is not contrdicted in any way by Adam Smith’s pointer to the fact that our “regards to our own interests” provide adequate motivation for exchange. There are many important economic relationships other than exchange, such as the institution of production and arrangements of distribution. Here business ethics can play a major part. Even as far as exchange is concerned, business ethics can be crucially important in terms of organization and behavior, going well beyond basic motivation.

In all the criticisms that have shadowed the financial industry in recent years, the burden seems to be, that the reckless (as opposed to malicious) bankers too often took money of which they were the appointed stewards, and used it for speculation, especially in junk bonds. As Shaheen Borna and James Lowry argue in their “Gambling and Speculation” (the only article on gambling that I was able to raise on my computer) business speculation is probably wrong, since it is very like gambling, which everyone knows is wrong. But why is gambling wrong? If we, as the ethicists of business, are to adopt an uncharacteristically judgmental posture toward the most venerable American institutions, occupying the tallest and closest of American buildings, by calling their residents “gamblers,” then surely we ought to be able to provide an account of the blameworthiness of gambling itself. That, at any rate, is the challenge I set myself for this paper.

This commentary offers some preliminary reflections on William C. Frederick’s thought provoking effort toward developing a theory of business values. These reflections are preliminary in that they are based on the conceptual framework or infrastructure outlined in the preceding issue of this journal (July, 1992, pp. 283-303), rather than on the comprehensive version of the theory. Consequently some thoughts may be irrelevant, even inaccurate in the context of the more complete version of the theory.

My objective is to extend Ronald Green’s account of postmodernism by asking how postmodern ethicists should interview business people. I note the use of the interview method in current business ethics research. I then present Jeffrey Stout’s criticism of Robert Bellah’s interview techniques used in Habits of the Heart, which prompts questions about what constitutes a postmodern interview. In conclusion I seek clarification about whether and in what sense Ron Green intends to be a “foundationalist postmodern business ethicist.”