Kenneth E. Goodpaster

This paper addresses the relationship between theoretical and applied ethics. It directs philosophical attention toward the concept of ideology, conceived as a bridge between high-level principles and decision-making practice. How are we to understand this bridge and how can we avoid the naturalistic fallacy while taking ideology seriously?It is then suggested that the challenge posed by ideology in the arena of organizational ethics is in many ways similar to the challenge posed by developmentalist accounts of moral stages in the arena of individual ethics, namely, how to account for the normative force of frameworks that are theoretically derivative yet practically essential.

ABSTRACT:In 2010,Business Ethics Quarterlypublished ten articles that considered the potential contributions to business ethics research arising from recent scholarship in a variety of philosophical and social scientific fields (strategic management, political philosophy, restorative justice, international business, legal studies, ethical theory, ethical leadership studies, organization theory, marketing, and corporate governance and finance). Here we offer short responses to those articles by members ofBusiness Ethics Quarterly’s editorial board and editorial team.

_Conscience and Corporate Culture_ advances the constructive dialogue on a moral conscience for corporations. Written for educators in the field of business ethics and practicing corporate executives, the book serves as a platform on a subject profoundly difficult and timely. Written from the unique vantage point of an author who is a philosopher, professor of business administration, and a corporate consultant A vital resource for both educators in the field of business ethics and practicing corporate executives Forwards the constructive dialogue on a moral conscience for corporations Offers a philosophical and practical approach to considering business ethics.

In this paper we describe and explore a management tool called the Caux Round Table Self-Assessment and Improvement Process (SAIP). Based upon the Caux Round Table Principles for Business — a stakeholder-based, transcultural statement of business values — the SAIP assists executives with the task of shaping their firm’s conscience through an organizational self-appraisal process. This process is modeled after the self-assessment methodology pioneered by the Malcolm Baldrige National Quality Award Program. After briefly describing the SAIP, we address three topics. First, we examine similarities and differences between the Baldrige approach to corporate self-assessment and the self-assessment process utilized within the SAIP. Second, we report initial findings from two beta tests of the tool. These illustrate both the SAIP’s ability to help organizations strengthen their commitment to ethically responsible conduct, and some of the tool’s limitations. Third, we briefly analyze various dimensions of the business scandals of 2001–2002 (Enron, WorldCom, Tyco, etc.) in light of the ethical requirements articulated with the SAIP. This analysis suggests that the SAIP can help link the current concerns of stakeholders — for example, investors and the general public — to organizational practice, by providing companies with a practical way to incorporate critical lessons from these unfortunate events.

Opening with Ford Motor Company as a case in point, this essay develops a broad and systematic approach to the field of business ethics. After an analysis of the form and content of the concept of responsibility, the author introduces the principle of moral projection as a device for relating ethics to corporate policy. Pitfalls and objections to this strategy are examined and some practical implications are then explored.The essay not only defends a proposition but exhibits a research style and a research program. Philosophical ethics and organizational management are joined in the process.

If we read the central message of Caritas in Veritate (CV) through the lens of contemporary business ethics—and the encyclical does seem to invite such a reading (CV 40–41, and 45–47)—there is first of all a diagnosis of a crisis. Then, we are offered a response to the diagnosis: charity in truth , “the principle around which the Church’s social doctrine turns, a principle that takes on practical form in the criteria that govern moral action .” (CV 6) In business ethics, the norms of personal and (especially) corporate responsibility are the natural correlates to “the criteria that govern moral action.” Using this as a point of departure, I propose to relate some recent scholarship in business ethics to the message of CV — with the suggestion that there is significant convergence. I argue, further, that the encyclical breaks new ground with its suggestion that, at the center of our moral thinking in business ethics lies a logic of contribution or gift. I discuss Benedict’s understanding of the crisis, and his exhortation to reach beyond conventional interpretations of corporate responsibility, under the following four headings: Diagnosing a Crisis , Institutionalizing Conscience , A Tripartite View of Corporate Responsibility, and Comprehensive Moral Thinking

This paper explains and defends three basic propositions: (1) that our attitudes (particularly American attitudes) towardorganizational ethics are conflicted at a fairly deep level; (2) that in response to this conflict in our attitudes, we often default to variouscounterfeits of conscience (non-moral systems that serve as surrogates for the role of conscience in organizational settings); and(3) that a better response (than relying on counterfeits) would be for leaders to foster a culture of ethical awareness in their organizations. Some practical suggestions are made about fostering such a culture, and a comparison is made between this late-20th-century response to the problem of counterfeits and the classic “naturalistic fallacy” identified in early-20th-century ethics by G. E. Moore.

This article attempts to answer the question, “What are the most important ideas from serving as Executive Editor of the five‐year history project that culminated in the book, Corporate Responsibility: The American Experience?” The ideas focus on clarifying the phenomenon of tenacity; looking at three foundations of our tenacity; and asking “How fragile is our tenacity?” This article also presents three foundational principles that underlie the American experience of corporate responsibility. First, the Checks & Balances Principle tells us that there are checks and balances in democratic capitalism which give us confidence that the pursuit of economic goals will be moderated for the common good. Second, the Moral Projection Principle shows that there is good reason to consider the corporation not only as a legal person under corporate law but also as a moral person. And, last, the Moral Common Ground Principle reflects that there are shared moral values ascertainable by well‐developed consciences in individuals and in corporations. The article concludes with this argument: The tenacity regarding corporate responsibility that has been so characteristic of American capitalism is fragile—calling for serious vigilance if it is to endure