Amplifying a Relational Ethic: A Contribution to PRME Praxis

Abstract

Western economically driven instrumental ethics fuel the dominant institutional logic in many business schools and are associated with the negative social and environmental situation widely linked to the mode of global development. Other ethical framings have been subordinated, marginalized, or denied. Through the explicit commitment of prominent international certifying bodies of management education, educators, researchers, and practitioners will be encouraged to give increasing effect to the Principles for Responsible Management Education (PRME). The PRME is a United Nations‐led, institution‐level mechanism for reorienting the direction of business schools and for increasing both educator and student capacities to contribute to a more inclusive and sustainable mode of development globally. We propose greater emphasis be given to various forms of relational ethics from which to guide the functional aspirations of institutions. We explore the creative opportunity for institutional change by contrasting the prevailing Western economically driven instrumental institutional logic with indigenous ethical framings. We draw upon Seo and Creed's conceptual framework of institutional change to discuss two films—Mann v. Ford and Waste = Food—to bring greater attention to the generative potential of indigenous perspectives in institutional praxis. Our examples could equally invite an application of other systems of relational ethics that have been overshadowed by the current domination of economic instrumentalism in almost all realms of decision making. We conclude by providing some teaching resources that can be used or adapted for geographical‐ or disciplinary‐specific attention to the issues we raise.

Ambicultural Governance: Harmonizing Indigenous and Western Approaches

“…Alvesson and Willmott (2012) described collective responsibility as a "developed awareness of our social interconnectedness and, thus, a realization of how our collective responsibilities extend to our husbandry of the planet" (p. 22). Thus, societal perceptions of the current economic system are important because it is not only market failure that has produced the sustainability predicament, but this predicament can be seen as a reflection of society's outlook as a whole (Csikszentmihalyi, 2003;Ghoshal, 2005;Verbos & Humphries, 2015). For, despite global awareness of the sustainability crisis, much of humanity is still in denial of the magnitude of the problem (Cajete, 2000), and the possibility for addressing social issues, such as poverty, through economic activity remains uncertain.…”

“…Many worldviews and businesses have become detached from their community and are destructive in several areas of life, including environmental, social, cultural, and spiritual aspects. Scholarship emphasizes the negative impact of the individualistic, atomized, and self-interested nature of Western business, with its inordinate focus on profit maximization, and notes that societies have become dependent on the economy and indeed are co-perpetrators of the market system (Adler, 2010;Alvesson & Willmott, 2012;Cajete, 2000;Csikszentmihalyi, 2003;Ghoshal, 2005;Hosmer, as cited in Stormer, 2003;Little, 2003;Moynihan & Titley, 2012;Muller et al, 2013;Polanyi, 1977, in Baum, 1996Sahlins, 1974;Senge et al, 2010;Soubbotina & Sheram, 2000;Stiglitz, 2006;Verbos & Humphries, 2015).…”

“…The goals and aspirations of Māori entities are akin to those of most other organizations-to create well-managed businesses that are both profitable and sustainable (New Zealand Institute for Economic Research [NZIER], 2003;Te Puni Kōkiri, 2007). Where they tend to diverge is in the purpose of business, and rather than simply focusing on producing a profit, which is a stereotypical pursuit of many Western firms, Māori firms have a purpose of creating both wealth and well-being on a journey toward kaitiakitanga [stewardship] of our world (Pio et al, 2013;Spiller et al, 2010;Verbos & Humphries, 2015). Kaitiakitanga has been described as the "long-term intergenerational obligation to protect, maintain, and enhance the spiritual and material well-being of precious resources that have been handed down by ancestors, and that will be passed on to future generations" (Nicholson, Spiller, & Woods, 2015, p. 6).…”

Explaining Suicide in Organizations: Durkheim Revisited

“…Exploring the role of work and organizations in the success or failure of integration seems an important topic for organizational analysis. Societal integration supported by professional bonds and a relational ethics oriented toward organizational sustainability latu sensu (Pfeffer ; Verbos and Humphries ) may, from a Durkheimian perspective, constitute a powerful antidote against altruistic suicide.…”

Constellations of Transdisciplinary Practices: A Map and Research Agenda for the Responsible Management Learning Field

“…Responsible management education straddles the disciplines of education for ethics, responsibility, and sustainability. It can draw from the full range of these disciplinary educational practices to build an interdisciplinary synthesis by integrating the fields of education for sustainability (Carteron et al 2014;Dyllick 2015;Wals and Jickling 2002;Young and Nagpal 2013), responsible leadership education (Dugan and Komives 2010;Grey 2004;Higham et al 2010;Pless et al 2011Pless et al , 2012, and business ethics education (Gentile 2017; Goodpaster et al 2017;Verbos and Humphries 2015a). In terms of intersectorality, responsible management education has stressed collaborative learning between higher education and business sectors, where managers learn from academics and vice versa (PRME 2007b).…”