Ethics, spirituality and self: managerial perspective and leadership implications

Rozuel, Cécile; Kakabadse, Nada K.

doi:10.1111/j.1467-8608.2010.01603.x

Cited by 56 publications

(50 citation statements)

References 33 publications

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“…Being authentic for these managers ensured spiritual considerations played a part in their motivational process and encouraged them to act in ways that were often courageous and even risky to themselves. Acting in this way enabled managers to avoid compartmentalising, losing sight of their self as a spiritual whole and risking psychopathologies (Rozuel & Kakabadse, 2010). Evidence of this theme for these managers is provided in Table 2 below.…”

Section: Resultsmentioning

confidence: 99%

The influence of managers’ spiritual mindfulness on ethical behaviour in organisations

McGhee¹,

Grant²

2015

JSLaM

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Recently, there have been several corporate scandals both in New Zealand and overseas involving unethical management behaviour that caused significant harm to a range of stakeholders. The literature on spirituality and mindfulness posits that each could enhance ethical praxis and management conduct if they were encouraged in organisations. To date, minimal work has been completed bringing these related constructs together and demonstrating how and why they might influence ethical decision-making and behaviour positively. This paper attempts such a combination. As part of a larger study, 14 managers from a variety of organisations were interviewed to determine how their spirituality influenced their ethical behaviour in the workplace. Using stories of real-life critical incidents and thematic analysis, this research found that managers bring a spiritual consciousness that is mindful of themselves, others and their context to their decisions and actions in complex and challenging ethical situations. Moreover, while these managers' spiritual mindfulness was cognisant of the immediate present, they also transcend their environments in ways that often led to enhanced moral praxis and conduct. Conversely, situations in which they failed to be spiritually mindful resulted in feelings of frustration, anxiety and loss. Based on these findings, a model of how spirituality and mindfulness might relate to produce ethical behaviour in organisations is provided. The paper concludes by offering suggestions for future research.

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Section: Resultsmentioning

confidence: 99%

The influence of managers’ spiritual mindfulness on ethical behaviour in organisations

McGhee¹,

Grant²

2015

JSLaM

View full text Add to dashboard Cite

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“…This often promoted guilt and self-condemnation as spiritual people realised their loss of authenticity (Fernando and Jackson, 2006). For Rozuel and Kakabadse (2010) such persons become compartmentalised, risk harming their spiritual identity, and can develop psychopathologies. Interestingly, this is likely to increase unethical conduct (Trevino et al, 1998, Anand et al, 2004, Lips-Wiersma and Nilakant, 2008.…”

Section: Retroductionmentioning

confidence: 99%

“…When individuals were spiritually authentic, they reported an enhanced sense of well-being (Emmons et al, 1998, Ciarrocchi et al, 2008, Vandenberghe, 2011. In instances where they were not authentic, they conveyed diminished welfare (Sheep, 2006, Rozuel and Kakabadse, 2010, Karakas, 2010.…”

Section: Abductionmentioning

confidence: 99%

“…As a result of this spiritual guidance, participants acted in ways that transcended workplace conditions that discouraged ethical or encouraged unethical behaviour (Emmons, 1999, Shakun, 2001, Frankl, 2000. Participants were motivated to operate this way in order to be authentic to their spirituality (Kinjerski and Skrypnek, 2004, Rozuel and Kakabadse, 2010, Van Dierendonck and Mohan, 2006. When individuals were spiritually authentic, they reported an enhanced sense of well-being (Emmons et al, 1998, Ciarrocchi et al, 2008, Vandenberghe, 2011.…”

Section: Abductionmentioning

confidence: 99%

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Applying critical realism in spirituality at work research

McGhee

Grant

2017

MRR

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If you would like to write for this, or any other Emerald publication, then please use our Emerald for Authors service information about how to choose which publication to write for and submission guidelines are available for all. Please visit www.emeraldinsight.com/authors for more information. About Emerald www.emeraldinsight.comEmerald is a global publisher linking research and practice to the benefit of society. The company manages a portfolio of more than 290 journals and over 2,350 books and book series volumes, as well as providing an extensive range of online products and additional customer resources and services.Emerald is both COUNTER 4 and TRANSFER compliant. The organization is a partner of the Committee on Publication Ethics (COPE) and also works with Portico and the LOCKSS initiative for digital archive preservation. Design/methodology/approach: CR is a philosophical meta-theory that allows the stratification of spirituality into different levels of reality, advocates for research methods matching the ontology of the level investigated, and provides complementary methods of exploring this phenomenon's causal power in social contexts. The authors present a study where CR was used to explain how and why SAW influences ethics in organizational contexts. Findings:The results demonstrate that CR provides a useful approach to bridging the positivist-interpretivist difference in SAW research. Moreover, a CR approach helped explain the underlying conditions and causal mechanisms that power SAW to influence ethical decision-making and behavior in the workplace. Originality/value: While CR has been applied in management literature, negligible SAW material has utilized this approach. That which does exist is either conceptual or does not explicitly discuss their methods of data analysis or describe how CR concepts resulted in their findings. This paper addresses that lacuna. CR also provides value, as an alternative approach to SAW research, in that it allows the use of both quantitative and qualitative methods as complementary, not confrontational, approaches to the study of SAW while providing a more integrated and deeper view of SAW and its effects. Opposing this view are those that argue for interpretivist approaches (Lips-Wiersma, 2003, Neal et al., 1999. For instance, Fornaciari and Dean (2001) argue that scientific knowledge is a partial truth, a truth that ignores inner meaning. They "challenge the dominance of the positivist paradigm in spirituality in organizations research, pointing out the absurdity of trying to factor analyse God" (p. 35).Unfortunately, SAW is not easy to classify and can be problematic to measure. How we express spirituality tends to be value-laden and inherently personal. Unfortunately, human beings are complex non-rational and emotional creatures who tend to defy the neat, behaviourist definitions offered by the positivist model. As Lips-Wiersma (2003) argues, not only is one's expression of spirituality intensely unique to each individual, any inquiry into its nature or effe...

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“…A large set of virtues have been discussed in organizational literature as enablers of organizational effectiveness including integrity (Rozuel and Kakabadse 2010), courage (Harris 1999), fairness and justice (Taylor 2001), service to others (Fairholm 1997;Kriger and Hanson 1999), humility (Kriger and Hanson 1999), and forgiveness (Bright et al 2006a, b). Although these virtues as well as others are recognized in the literature, it seems that these virtues are addressed without any systematic effort to be comprehensive.…”

Section: Virtues In Organizational Literaturementioning

confidence: 99%

Exploring the Diversity of Virtues Through the Lens of Moral Imagination: A Qualitative Inquiry into Organizational Virtues in the Turkish Context

2016

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The purpose of this article is to introduce a multidimensional framework based on the concept of moral imagination for analysing and capturing diverse virtues in contemporary Turkish organizations. Based on qualitative interviews with 58 managers in Turkey, this article develops an inventory of Turkish organizational virtues each of which can be associated with a different form of virtuous organizing. The inventory consists of nine forms of moral imagination, which map the multitude of virtues and moral emotions in organizations. Nine emergent forms of moral imagination are based on: integrity, affection, diligence, inspiration, wisdom, trust, gratefulness, justice, and harmony. The findings have made a contribution to the expanding literature on how Islamic organizations develop their business ethics through a repertoire of virtues. An empirical account of the range of virtues in organizational contexts that have emerged as a result of the hybridization of Islamic virtue/aesthetics and neoliberal capitalism in contemporary Turkey is provided. A theoretical contribution is made to business ethics literature through a phenomenology of virtues that provides unique insights on diverse forms of moral imagination in contemporary Turkey where Islam and neoliberal capitalism dynamically co-exist.

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Ethics, spirituality and self: managerial perspective and leadership implications

Cited by 56 publications

References 33 publications

The influence of managers’ spiritual mindfulness on ethical behaviour in organisations

The influence of managers’ spiritual mindfulness on ethical behaviour in organisations

Applying critical realism in spirituality at work research

Exploring the Diversity of Virtues Through the Lens of Moral Imagination: A Qualitative Inquiry into Organizational Virtues in the Turkish Context

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