Skills Recent Grads Need the Most: The Ethical Dimension

Bob Clary, the community manager of Webucator, has asked me to identify and blog about a valuable skill  that recent grads need to succeed. Bob would like to make the job market a less scary place to recent grads of his program, and he's asked bloggers with relevant knowledge to offer advice.  Bob writes this:  "We’re excited about this newest blogging campaign in our Webucator Asks series, and we look forward to reading about creative ways to help guarantee success!"

I decided to do Bob one better and identify four skills to write about.  The four skills that I am covering are ethics, job search, interpersonal skills, and writing.  Interpersonal skills boil down to communication, and communication is the focus of my discussion on that topic. This blog and my next three will cover these skills just as I discuss them with my students.

I start with ethics, the most basic of all managerial skills. Ethics is a competency or skill just like job search, interpersonal skills, and writing. Many students mistakenly believe that there is a dichotomy between profit-making or high wages and ethics.  That is a false dichotomy. Making money is a good, just as honesty and concern for others are goods.  Our job as business people is to balance these and other goods or virtues so that we, our associates, and society, can flourish.

As Warren Buffett pointed out in a talk he gave in the 1990s to MBA students at the University of North Carolina, ethics is much of the reason high achievers achieve.  It is true that in the short term money can be made through dishonesty; it is also true that low achievers can become successful by dishonest means. Look at those who engage in organized crime or in government corruption. They can be successful, although corrupt executives, as in the cases of Enron, Tyco, and Worldcom, pay a high price when they are caught.  Nevertheless, the reason we seek education is to achieve well, not to become drug dealers, confidence men, or thieves. Education is not necessary for such professions.  We achieve well and successfully on an ethical foundation.

The reason the most successful achievers achieve is that they play by the rules of the game. They respect their customers, their employees, their stockholders, and their society.  As society becomes more concerned with the environment, environmental concerns become business concerns.  That is why customers repeatedly return to a firm that produces great products, and that is why society turns to business in times of crisis. One of the great triumphs of General Motors was its ability to convert to war production to assist the US government during World War II.  Without such assistance American victory would have been more difficult, and more soldiers' lives would have been lost to tyrants in Europe and Japan.

Business's products are moral goods because they help many billions of people.  The ability to expand the availability of such goods to ever greater numbers of people is the moral triumph of business.  Making business more efficient and helping business to better meet customers' needs, the mission of recent grads entering the workplace, fulfills a higher moral good. To do so one must rest his or her actions on a moral foundation.

The moral foundation is a set of competencies that students need to identify for themselves.  These likely include what Warren Buffett called the "Ben Franklin virtues" that were identified by his teacher and the inventor of value-based investing,  Benjamin Graham. Buffett calls them the "Ben Franklin virtues"  because Franklin identifies them in his writings in Poor Richard's Almanac and in his 1758 book The Way to Wealth.  Franklin's virtues include honesty, sobriety, hard work, and prudence.  In ancient Greece, 2,500 years ago, Aristotle listed similar virtues--not geared to commercial life, although there is much overlap--as necessary to success.  The reason that there is much overlap between Aristotle's and Franklin's virtues, written more than 2,000 years apart and in different cultures,  is that Aristotle's students aimed to become leaders of the Athenian city state, and the virtues that he describes in his Nicomachean Ethics were geared to success in that ancient society.  These included the cardinal virtues: moderation, prudence, courage, and justice.

Justice, as in Aristotle's day and in Franklin's day, is the cornerstone of ethical competence when working in business. Just as is the case with emotional intelligence, in order to act well we need to develop ethical intelligence. Ethical intelligence means asking ourselves whether an end is justified, whether we can accomplish it prudently, whether we can reduce or eliminate costs or harm, whether we can improve quality or increase the good that we do, whether any harm is more than balanced by the good, and whether our actions serve our colleagues, society, and ourselves.

Many corporations recognize this balance. For example Johnson and Johnson's Credo describes the firm's vision of ethical intelligence in dealing with nurses, doctors, customers, employees, suppliers, and the greater community.  J&J's conclusion is this: "When we operate according to these principles, the stockholders should realize a fair return."  Compare the success of this great firm with that of any of the dishonest ones that have made the news and often no longer exist.

Ethics is the most important competency because all dealings depend on it.  It is the chief recipe for long-term success. Whether we are looking for a job, dealing with the challenges of interpersonal communication, or negotiating an important deal, it is important to ask ourselves whether we are doing the right thing by balancing all considerations in a way that yields an optimal outcome for others, for society, and for ourselves.

New Year's Resolution: Ethics Is HR's Business

I submitted the following article to the American Institute of Certified Public Accountants' newsletter, AICPA Career Insider. 

New Year's Resolution: Ethics Is HR's Business

Mitchell Langbert,  Ph.D.

In the last two years several leading institutional players,  to include the Society for Human Resource Management, the Business Roundtable's Institute for Corporate Ethics, and the Deloitte accounting firm have noticed that trust between firms and their employees has flagged and that trust can, or ought to be, viewed as an ethical issue.  A 2009 Business Roundtable and Arthur W. Page Society survey found that the public sees a power imbalance that enables business to abuse its position.  The Business Roundtable recommends renewal of public trust in business through common sense:  the production of quality services; steady jobs in healthful environments; and reasonable stockholder returns. Last year, Deloitte found that of one third of Americans who plan to seek a job, 48 percent cite a loss of trust due to poor communication as a reason.  Deloitte notes that lack of trust affects talent management.  Moreover, competence and ethics go together.  91% of employees say that they are more likely to be ethical when they fit their jobs. 

But, if we are to believe Adam Smith's Theory of Moral Sentiments,  trust is, as statisticians might put it, a dependent rather than an independent variable. That is, trust depends on good ethics. It is not good ethics. As Smith argues[1]:

Our rank and credit among our equals…depend very much upon … our character and conduct, or upon the confidence, esteem and good will which these naturally excite... 

Three virtues, in Smith's view, constitute good character:  prudence with respect to our dealings, justice and beneficence with respect to others. Self-command is needed to ensure that knowledge of the right thing to do is accompanied by ethical action.[2] In these claims Smith follows the ideas of Plato, Aristotle and the Stoic philosopher Zeno, who emphasize virtue and self-restraint.  Smith distinguishes between commutative justice, according to which which we do no harm to others and distributive justice, according to which we give due credit. Much as Deloitte found, Smith argued in 1759 that a good life-work fit relates to ethics[3]:

(W)e are said to do injustice to ourselves when we appear not to give sufficient attention to any particular object of self-interest. In this last sense, what is called justice means the same thing with the exact and perfect propriety of conduct and behavior, and comprehends in it not only the offices of both commutative and distributive justice, but of every other virtue, of prudence, of fortitude, of temperance.

 

Smith writes in the Aristotelian tradition of virtue ethics, according to which virtues or competencies ground ethics.  In Nicomachean Ethics  Aristotle claims that virtues, especially prudence, self-command, courage (risk neutrality) and most of all justice  need to be applied through practical wisdom and deliberation, which are similar to what Daniel Goleman has called emotional intelligence.[4]

Virtue Ethics as Emotional Intelligence

The 18th century Enlightenment philosophies of David Hume and Immanuel Kant created a gulf between ethics and competence.  Hume claims that there is no logical foundation for ethics and that ethics is pure emotion. Kant claims that ethics is based on practical reason.  In the late twentieth century Alisdair MacIntyre[5] pointed out that the attempt to absolutely ground ethics in emotion or reason through sweeping philosophical systems lead to Nietzsche's nihilism and rejection of ethics altogether.  Nietzschean nihilism is reflected in the evolution of management thought through writers like Chester Barnard, who claims that morality is malleable and grounded in the executive's ability to manipulate employees' emotions.[6] Arguably, the Nietzschean mindset has influenced fallen managers and investment bankers like Jeffrey Skilling and Ivan Boesky.  It is unfortunate that the Nietzschean view has come to be associated with business and capitalism when capitalism  more directly rests on the benevolent self-interest of Smith and Aristotle. 

Once the gulf between emotional intelligence and practical wisdom is bridged Milton Friedman's claim that business's job is to produce a profit in opposition to corporate social responsibility falls by the wayside.  It is business's job to produce a profit consistent with ethical norms, justice and benevolence. Neo-classical economic theory makes similar implicit assumptions.  The equation of wage and marginal revenue product echoes Aristotle's concept of justice as proportion, and some philosophers even have controversially claimed that Aristotle was the first to enunciate marginalist economic theory.   Given the free market's foundations of justice and benevolence,  illegal or unethical behavior is as bad as losing money.  We have seen this demonstrated again and again in government and business.  The failures of Robert Moses and Robert McNamara in government were failures of competence.  The failures of Long Term Capital Management and Arthur Anderson were also so.

Ethics Is a Human Resource Function

The Sophists were the first to claim that ethics is relative and can be viewed as a teachable competence.  Plato argued that ethics has a natural foundation and it depends on universal Ideas.  Aristotle agreed that ethics depends on natural foundations but that it needs to be applied particularly, to the appropriate circumstances, and the competencies on which it depends are subject to what March and Simon, 2,400 years later, call bounded rationality.[7]  Smith saw his ethical system as consistent with the Aristotelian view. Several Enlightenment philosophers, most importantly Kant, rejected Aristotle's emphasis on judicious contextual and particular application of virtues and argued for Platonic ethical universality.  This has the unfortunate effect of banishing ethics from profit seeking because there are always exceptions to universal ethical laws.  The exceptions debase ethical currency and managers adopt Nietzschean nihilism. In contrast, Smith grounded his ethics on virtue and competency and does not make universalistic claims.  Smith argues that culture modifies underlying natural ethical patterns.

Human resource managers are expert in understanding and applying competencies.  Job analysis is the gathering of valid information about jobs including job specifications or tasks and job criteria or competencies.  In fact, the trend in job analysis has been away from emphasis on duty or task and toward competency.  Yet, the classical Greek word for competency, arête, is the same as the word for virtue.  Hence, in Aristotle's view (if Aristotle could have imagined a world based on technology and trade, neither of which he saw as important or even desirable beyond a small degree) human resource managers are the arbiters of virtue in the corporation. Moreover, there are universals but they are modified by circumstances.  Universal rules need to be tempered with judgment and deliberation.

More to the point, justice is the fundamental competency on which all job responsibilities are based. Its application is imperfect and subject to cognitive limits on rationality. Practical deliberation and judgment are crucial to all professional and managerial jobs but without justice cooperation and coordination necessary in large firms are impossible.  Hence, HR managers ought to be the advocates of justice in the corporation.  For upon justice prudence, benevolence and all other competencies as we define them today depend.

---

[1] Adam Smith, Theory of Moral Sentiments. Boston: Wells and Lilly, 1817.  Volume II, p. 26

[2] Ibid., p. 65

[3] Ibid., p. 112

[4] Daniel Goleman, Emotional Intelligence: Why It Can Matter More than IQ. New York: Bantam Books, 1995.                             

[5] Alisdair MacIntyre, After Virtue: A Study in Moral Theory. Notre Dame, Ind.: University of Notre Dame Press, 1981.

[6] Chester Barnard, Functions of the Executive. Cambridge, Mass.: Harvard University Press, 1938.

[7] James G. March and Herbert Simon, Organizations.  New York: John Wiley and Sons, 1958.

The Evil of Banality: American Morals in Decline

Perhaps Americans were never really that moral and American exceptionalism was only a hope. Perhaps John Winthrop's "city on a hill" was a pipe dream. It is true that America was never perfect. But it is also true that there always were Americans like Henry David Thoreau who protested injustice and believed in freedom from the state. Initially, much of the impetus for the "Progressive" reaction to big business was moral indignation at its corruption. But the Progressive response was to establish institutions that were even more corrupt than the trusts and cities at which Americans, mostly rural in the late nineteenth century, were aghast.

By the the 1930s industrialization and the expansion of the state had eroded the Christian moral values of many Americans. In Germany, birthplace of the university, the welfare state led to what Hannah Arendt termed "the banality of evil". Adolph Eichmann, a bureaucrat who oversaw the German extermination of Jews and Gypsies, claimed that he acted in accordance with Kant's categorical imperative in that his "duty", which all men should follow, was to obey orders.

The pattern of moral flexibility molded to the dictates of large organizations has been characteristic of American Progressivism as well as German statism for the two have the same origin. One of the ways that Progressivism leads inevitably to authoritarianism and then totalitarianism is the erosion of moral sense that occurs as people relinquish independence in exchange for security and begin to depend on "their betters" to do their thinking for them. This has a great deal to do with the dependent psychology that urban Americans have developed because they work for large organizations and spend most of their lives obeying their bosses and following orders. The concepts of organizational control and organizational culture are tightly linked to Progressivism. Other-directedness, the psychology of reliance on popular opinion for one's own views, is also a function of government authority, large organizations, and tightly configured belief systems under the control of one's boss, the media and the state. Conformity, other-directedness and ethical decline all reflect the economic structure that the large-scale economy has created.

The argument in favor of scale is that it produces consumerism. But since 1970 the real hourly wage has been stagnant. Thus, the large-scale economy has been an economic and consumerist failure as well as a moral failure.

In his classic work on management Functions of the Executive, Chester Barnard, president of New Jersey Telephone, described his success in changing a telephone operator's moral sense around so that she placidly watched her mother burn to death while on duty. He felt justified in having ingrained in the woman the dominant moral belief that her first duty was to the telephone company and that she could not leave her post even if it meant trying to help her mother as she died in her house across the street. Likewise, the notion of organizational culture advocated by William Ouchi in Theory Z and numerous other management books is one of sacrifice of moral sense in the interest of corporate values. Enron is one example of the end result of a century of corporate brainwashing, Progressive economic policies and government expansion. The only reason that Enron was able to exist was credit expansion by the Federal Reserve Bank that was deposited in the money center banks which in turn knowingly provided Enron with the funding it needed to commit ongoing fraud.

Recently in the small Town of Olive in which I reside, population about 3,500, there has been a series of embezzlements. A woman stole $40,000 from a Mobil Mini Mart in Shokan, NY and used it to reopen the West Shokan General Store. Another woman stole from the Onteora* High School Student fund. Another burnt down a local hotel. In fact, there were two cases of arson involving local hotels in the past few years. I checked out the Kingston Freeman's website for "embezzlement" and found the following:

-An obese New Paltz woman was arrested last week for allegedly stealing $700,000 from a local attorney

-In July, a 55-year-old Kingston woman was convicted of stealing $390,000 from a "professional office".

-In April, a store manager was forced to return $25,000 he embezzled from CRSR Designs.

These crimes were not committed by big business or by government. But in a society where taxation, wealth transfer via monetary expansion and the brokerage of special interests have become the chief avenues of success for such professions as law, the judiciary, investment banking, government employees, hedge fund operators and corporate executives, it is not surprising that moral corruption has seeped into the mainstream of American life.

*Onteora was the Native American name for the Catskills. It means "land of the sky".

Pamela Geller/Atlas Shrugs Uncovers More Lying About Obama Birth Certificate

Pamela Geller of Atlas Shrugs has found that the Annenberg Foundation website has modified the birth certificate it previously posted on its blog.

Geller writes:

Altering Obama's birth docs seems to be infectious eh? Liberal fascists will stop at nothing. The end justifies anything, anyway, anyhow... Well check this out THE EXIF INFO HAS BEEN REMOVED BECAUSE ATLAS CAUGHT THESE SCOUNDRALS IN THEIR SKULDUGGERY. How long before Isikoff at Newsweak cribs this? (hat tip yid with lid)...It "appears" to be exactly the same, but it isn't. ALL THE EXIF INFO HAS BEEN REMOVED...When factcheck says the images haven't been edited in any way, they are lying.