In business practice, there are various codes of conduct that the parties involves should observe to assure that the business runs smoothly. These codes are the cords that connect the employee to the employer and workmates to ensure cordial relations for business success. They form the ingredients of the core values and personal ethics that ensure that an individual fits in the business sector and is resourceful in the endeavor. This essay aims at undertaking an analysis of these core values by observing the philosophical approaches that have been put in place to effect good interactions.
Virtue ethics, to begin with arises from the theoretical framework that places emphasis on the character’s role and virtue. It bends towards being morally upright as opposed to being dutiful as a means of achieving good results. The purpose is therefore to pursue a good personal life and also attain the appropriate values within the family and social circles (Hursthouse, 2016). Utilitarianism, on the other hand is a philosophical theory developed by Jeremy Bentham to argue that the appropriateness of an action should be judged by its usefulness or utility. Bentham posits that the pleasure derived from an action should be summed up disregarding the cons that an individual encounters to achieve utility (Mill, 2008). Universal ethics, derived from Kantianism, embark on assurance that an action should be cultivated with consideration of the global benefit if each and every person was to take such an action.
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The theoretical approaches described above are at times intentional or accidental. By intentional, there are certain practices that an individual engages in because they are part of his choice as a moral being. Virtue ethics, for example are intentional for they arise from a moral guide aimed at forging proper social encounters. So are the universal ethics that dictate an individual’s consideration of benefiting the society. Utilitarianism, however, can be accidental for it requires one to disregard the pain involved to achieve a certain good (Driver, 2014). The gunning down of a criminal, for example, overlooks the shooter’s act of killing to elevate the usefulness of ridding the society of crime.
Ethical relativism is usually twofold: individual and cultural. Individual relativism holds individuals to be independent beings who can make decisions without necessarily relying on the way they have been brought up (Fieser, 2015). This theory argues that an individual can make moral principles to enhance situation handling. In this sense, an individual’s judgment is the absolute truth and cannot be compromised by anybody else or other standards. The implication is that one needs no approval in reacting to a situation as he or she deems right (Fieser, 2015). For instance, where murdering a person for a wrong doing is deemed right by an individual, then an individual may execute a wrongdoer. This means that an individual can make his or her sub-culture, containing principles that determine reactions to specific situations and actions he or she would deem right or wrong. The individual relativism advocates for an individualistic way of life where every person is independent and so should be every decision he or she makes with regard to the situations he or she faces.
In Cultural relativism, individuals are right if they react in alignment with the stipulations of the cultural values or norms of a specific social context (Younkins, 2000). Multiculturalism leads to distinct judgments among individuals such that people may interpret a similar occurrence differently. The truth as defined by one culture may be a falsehood in another culture. In cultural relativism, multiculturalism coerces one to act as per the beliefs of others rather than relying on personal ideas or opinions about what is admissible or inadmissible. The elements of racism, ethnicity, or sexual preferences have an inevitable influence on one’s thoughts and opinions (Younkins, 2000). Cultural relativism, therefore, acts as a way of ensuring a consensus and collectivism in legitimizing actions. For an individual working in an organization, cultural relativism may coerce such an individual to shun the values that are personally held as morally upright and bend towards the organization’s well being and the requirements of the collective culture
Personal Social Responsibility plan is another important tool while working in an organization. Based on my core values and personal ethics, I would embark on practices that would help enhance both my personal and business life. On a personal level, there is need to involve family by taking the time I am not committed to serving the organization to get in touch with them. During the annual leave, for example, there is need to not only go for holiday but also include the children and parents in the endeavor. Throwing a party, for example, is a nice idea whereby interaction draws kin to identify with the status acquired while working in the organization. While still at it, there are certain lessons learned while working in the organization that may be fruitful if imparted on the family. Leadership skills, problem solving approaches, and teamwork are good examples of such values that may help build a perfect personality on a family level and also make one a role model to the other family members (Economy, 2013).
In business life, on the other hand, Personal Social Responsibility plan may also involve a self conceptualization to cultivate teamwork in and out of office (Economy, 2013). If the job involves travel, for example, as an individual I should bear in mind that I carry the image of the organization wherever I go. In this light, I should strive to cultivate good relations with my workmates and also ensure that my practices reflect the appropriate image of the organization.
References
Driver, J. (2014). The history of utilitarianism. Stanford Encyclopedia of Philosophy. Retrieved from https://plato.stanford.edu/entries/utilitarianism-history/
Economy, P. (2013). A 5-step social responsibility action plan. Retrieved from https://www.inc.com/peter-economy/a-social-responsibility-action-plan-for-2014.html
Fieser, J. (2015). Moral relativism and objectivism. In Moral Philosophy Through the Ages. Retrieved from https://www.utm.edu/staff/jfieser/class/300/relativism.htm
Hursthouse, R. (2016). Virtue ethics. Retrieved from https://plato.stanford.edu/entries/ethics-virtue/
Mill, J. S. (2008). Utilitarianism. Retrieved from http://www.earlymoderntexts.com/assets/pdfs/mill1863.pdf
Younkins, E. (2000). Why the world is the way it is: Cultural relativism and its descendants. The Free Radical. Retrieved from http://www.quebecoislibre.org/younkins26.html
