Organizational ethics: A within organization view

Nicotera, Anne Maydan; Cushman, Donald P.

doi:10.1080/00909889209365348

Cited by 20 publications

(9 citation statements)

References 23 publications

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“…It was argued that ethicality could be achieved through leadership, corporate culture, top management support (Jose and Thibodeaux, 1999), creating formal positions responsible for ethics and implementing codes of ethics (Vitell and Singhapakdi, 2008). Commitment to ethical norms was to be ensured through the transformational capacities of organizational leaders (Carlson and Perrewe, 1995) that would enable value systems to be embedded in an organization's culture (Nicotera and Cushman, 1992). Countering the possibility that socialization into organizations, environmental influences and hierarchal modes of organizing might actually inhibit organizational ethics, researchers examined the ways that organizations could arrange themselves so as to yield 'higher levels of ethical behaviour' (Smith and Carroll, 1984: 95; see also Metzger et al, 1993).…”

Section: Organizational Ethics and The Ethics Of Organizationsmentioning

confidence: 99%

Corporeal ethics and the politics of resistance in organizations

2013

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This article offers an understanding of organizational ethics as embodied and pre-reflective in origin and socio-political in practice. We explore ethics as being founded in openness and generosity towards the other, and consider the organizational implications of a ‘corporeal ethics’ grounded in the body before the mind. Shifting focus away from how managers might rationally pursue organizational ethics, we elaborate on how corporeal ethics can manifest in practical and political acts that seek to defy the negation of alterity within organizations. This leads us to consider how people’s conduct in organizations might be ethically informed in the context of, and in resistance to, the dominating organizational power relations in which they find themselves. Such an ethics manifests in resisting those forms of organizing that close down difference and enact oppression; a practice we refer to as an ethico-politics of resistance.

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Section: Organizational Ethics and The Ethics Of Organizationsmentioning

confidence: 99%

Corporeal ethics and the politics of resistance in organizations

2013

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“…Organizations copy differing ethical perspectives. Those embracing values of capitalism and individualism model different beliefs about employees and organizational responsibility than do organizations positing public responsibility (Nicotera & Cushman, 1992) or servant leadership (Kalwies, 1988). Organizations with ''competitive, self-reliant, 'survival of the fittest' attitudes'' (Nicotera & Cushman, 1992, p. 444) place the responsibility for individual success or failure squarely upon the individual.…”

Section: Institutional Isomorphismmentioning

confidence: 99%

“…Those embracing values of capitalism and individualism model different beliefs about employees and organizational responsibility than do organizations positing public responsibility (Nicotera & Cushman, 1992) or servant leadership (Kalwies, 1988). Organizations with “competitive, self‐reliant, ‘survival of the fittest’ attitudes” (Nicotera & Cushman, 1992, p. 444) place the responsibility for individual success or failure squarely upon the individual. If these organizations appear successful, or they appear chic in the public sphere, others may attempt to establish a presence through emulation (Abrahamson, 1996).…”

Section: Constituting Eaos Through Communication Flowsmentioning

confidence: 99%

The Constitution of Employee-Abusive Organizations: A Communication Flows Theory

Lutgen‐Sandvik

McDermott

2008

Commun Theory

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Given the range of destruction wrought by persistent employee abuse, it is crucial to understand how employee-abusive organizations (EAOs) come into being and persist. It is also essential to look beyond individualistic ''bad apple'' explanations to understand the phenomenon's complexity but, to date, little scholarship does so. Indeed, there is insufficient theorizing about the phenomenon. To address this issue, we theorize how EAOs come into being, persist, and change though a confluence of communication flows. This article takes as a starting point and builds upon a message-flows typology from which we create a new theory that explains how EAOs develop and change. The theory identifies abusive message types and underscores how organizing occurs in confluences or synergies among the communication flows in which specific messages occur. We present a case study that drives the theory and illustrates the dynamism among communication flows. The case also illustrates change and the impact of worker resistance.

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“…That is, such organizations receive sustenance, livelihood, and provision so that they can produce goods to responsibly meet the demands of the multiplicity of others. Although it is true that organizations like managed care seem to develop a life of their own and that we come to “conceive of organizations as autonomous beings” (Nicotera & Cushman, 1992, p. 438), we must also realize that, according to Levinas, none of these realities supersede the ethical responsibility pledged by the self for the Other, and every relation traces its lineage to the first moment of promised responsibility, prior to lineage. “Like a shunt,” said Levinas (1961/1969), “every social relation leads back to the presentation of the Other to the same without the intermediary of any image or sign, solely by the expression of the face” (p. 213).…”

Section: Justice: the Third Party And The Psychotherapist's Responsib...mentioning

confidence: 99%

Levinas on managed care: The (a)proximal, faceless third-party and the psychotherapeutic dyad.

Huett¹,

Goodman²

2012

Journal of Theoretical and Philosophical Psychology

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Emmanuel Levinas gave an account of radical, asymmetrical responsibility for the Other that is phenomenologically sensible in the proximity of face-to-face relation. This original arrangement, however, is not interminable. The approach of the third party equalizes and creates distance between self and Other by introducing ontology and epistemology. It is a necessary process of totalization that moves from a primordial ethics to justice and institutional fairness. However, Levinas was aware that the third party's presence brought with it a possible forgetting of the Other and a covering over of radical ethics. In this presentation, we propose that the psychotherapeutic process represents a context that bears the proximal dimension described by Levinas while also representing an institution that is, in definition and purpose, totalizing. Furthermore, using a play on words that represents a significant issue in contemporary psychotherapeutic practice, we explore the common presence and impact of third-party payers (i.e., HMOs) on the therapeutic relationship, and how third-party payers are disingenuously a-proximal and constantly approximating; faceless and consequently effacing the patient's august dignity, causing a forgetfulness of the justice to which Levinas called institutions. Lastly, we suggest some strategies by which therapists may recover the never-absolved proximity to the Other in a profession susceptible to the a-proximal effects of third-party economics.

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Organizational ethics: A within organization view

Cited by 20 publications

References 23 publications

Corporeal ethics and the politics of resistance in organizations

Corporeal ethics and the politics of resistance in organizations

The Constitution of Employee-Abusive Organizations: A Communication Flows Theory

Levinas on managed care: The (a)proximal, faceless third-party and the psychotherapeutic dyad.

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