1 MBA (RTU) Fourth Semester (Hand Book) Business Ethics and Ethos Unit-I R.V. Badi (49.12) Pg.

No. 45-47

Dream of an Indian Style of Management

Introduction
The Indian industry and business have not developed their own management styles or philosophies matching with Indian cultural ethos. The Indian industry is importing management system from the west. Some systems and styles of working philosophies have been copied from the success stories from Japan. It is also seen that the advance countries like, USA, UK, Germany, France, Korea and Japan are studying and rediscovering Indian value systems. Indian companies are loosing its rich heritage by neglect. The trend in Indian industry is not to use anything indigenous or Indian. This is particularly true in the case of educated group in India. The tradition Indian culture and values are treated as conservative and outdated. Net Matter Pg. No. 1-3 (File-3)

Where is Indian Style of Management?

How often has one heard of an American organization adopting the Japanese management style to surge ahead? How often has one heard of the reverse? Probably never. However, IBM-USA was making losses while IBM-Japan was making profits, IBMUSA tried to adopt the Japanese management style to turn around. The result was increased losses. It is most likely that a style that is successful in Japan would not be as successful in the US and vice versa. People are different, the cultures are different and so is the life-style. That is the reason why Japan has developed its own management style and the US its own. Thus, when they enter into their job lives and see a management culture prevalent, which is contractual in nature with hire and fire style of management, they dont get disturbed. In fact, this motivates them to work harder and a typical American would say, we are tough guys and as long as we are good the company keeps us, else we go out. The bottom line is that the fine-tuning between the cultures at home and at job works wonders and enhances productivity and motivation. Looking at the Japanese companies one finds concepts of lifetime employment working wonders out there. A Japanese finds a bonded culture in his organization, unlike the American contract culture. If we look into the Japanese life style and culture we would find the importance of bonds being very high. The Japanese have strong family ties and a strong sense of community. From such an upbringing, they feel at home when they see a bonded style of management on the job. The typical Japanese would say, I am a Honda man (and not that I work for Honda) displaying the bond that he shares with his company. The point that gets highlighted again is that a management style, which flows out of your own culture and roots would any day, motivates your people much more than one, which is adopted from somewhere else.

Basics of Theory I Management

Like Theory X which tried to define a worker in its own manner as a mindless lazy rascal who loves shirking responsibilities and the Theory Y which tried to define the worker as an ambitious responsible citizen looking for the right environment to contribute constructively, Theory I is an attempt to understand and define the Indian worker just like the Japanese had tried to do with their Theory Z.

Indians Need an India Centric Management Theory

Inspite of India having some of the best management schools of the world and the best reservoir of skilled human talent, our organizations have not been able to do well. Amongst other reasons one of the most important reasons for the failure of Indian management has been our failure to develop an indigenous management style, which revolves around our cultural roots and upbringing. An Indian grows up in a system, where family ties and a sense of belongingness get an absolute top priority. Coming from this environment, he gets a shock, when he sees the job environment practicing American

2 philosophies of contractual style of management. He is not able to adjust productively to this cultural mismatch and thus, very often, fails to be as productive as his Japanese or American counterpart. An Indian worker is perhaps looking at a system without ruthless management practices and inhuman work pressure even if the job security is a little less. Instead of the system (specially in PSUs) giving them near 100% job security, it could give them some fear of job security, since Indians culturally like to take life easy and tend to become complacent in such situations. While, the job security aspect could be reduced the human touch in managing them could be increased. They should be made to feel that the company cares for them through regular training programmes, family welfare schemes, etc. They should be made to feel that they matter in the organization through programmes, which involve them directly or indirectly into various decision-making processes. This would increase their level of commitment for the organizations and perhaps tomorrow we would also see people telling, I am a Bajaj man instead of I am working for Bajaj scooters. In a workshop organized by Indias leading consulting company, Sr. Manager Corporate Planning of NTPC, P. Purukayastha cited two beautiful examples. The first related to NTPC spending up to Rs. 5 crore on the medical expenses in US for one of its drivers and his wife who were affected by incurable diseases. This incident of humanity has been a motivating factor for all employees for years. The second related to his own experience where he made flexi-timing for one of his workers whose wife was ill. This not only removed the troubled look from his face but also made him one of the most motivated workers who was always ready to give more than 100% to his job once his wife became alright. These two incidents can explain how human touch can do wonders on an average Indian psyche. The professional studies could be made a part of on the job training like in Japan and not that people first get trained and then wander around for jobs like in the US. It has to be kept in mind that the Japanese without a single business school of repute have produced some of the most successful corporations in the last 50 years, while with so many reputed management schools, the US has not been able to stop the entry of one after another of the Japanese organizations into the Fortune 500 list. Again Mr. Purakayastha himself went through a training program after which the company, based upon the results of the test, decided to shift him from industrial relations to corporate planning which has been one of the most motivating aspects of his job. The idea that consulting company suggest is that it is high time Indian companies thought sincerely about their people and developed Indian-people friendly management practices. They might have some American touch or some Japanese touch but the thought essentially has to be given on what will suit the Indians. The sad part is that successful Indian managers who have developed indigenous styles of management dont end up theoreotising their styles and propagating them through books or articles. In the US almost every semi-successful manager ends up writing a book and thus, today one does know how IBM is managed, but one doesnt know about how an Indian corporation like, may be, the Reliance Group is managed. So, when it comes to learning management the only option is to refer to foreign books and learn foreign management styles.

Principles of Theory I Management

1) 2) 3) 4) Most Indians value bonds emotions and long-term relationships, Most Indians value growth opportunities and commitment, Our cultural roots (of tolerance, etc.) often make us complacent, Lack of patriotism at a macro level leaves us aimless.

What do these Principles Prove?

These principles have been arrived at after a thorough research conducted on more than 3000 managers in India. The managers were asked to talk about their colleagues across functions and levels. The most important revelation from this survey is about the uniqueness of todays Indian psyche. On one hand as expected, the first two points go on to prove our cultural values and a lot of similarities can be drawn with the Japanese value systems. On the other hand when faced with the fact that everything Indian is so cool outside India, Bhangra and Indipop find place in the US pop charts, the global IT revolution has been fuelled by homegrown geeks, in Ohio the Wright State University College of Business and Administration gets renamed after an NRI businessman, our B-school graduates are becoming global leaders, NASA has top Indian

3 scientists, yet Indians have time and again failed to perform in India; Indians like to blame it on complacency, a characteristic that they like attributing to our culture! It seems Indians look for the first opportunity to become complacent; something that they are unable to become in the western world of competition and hire and fire system. Not only this, when faced with the question about the lack of patriotic instincts and decaying values; they love to blame it on their leaders. Somebody says if our Prime Minister can be bribed Rs. 1 crore by a stock broker, whats wrong in taking bribes; somebody else says if my general manager can take a bribe from the companys travel agent whats wrong if I get some account through corrupt practices? One might argue that even in Japan there is corruption. The reality however is that in Japan corruption doesnt touch everyday human existence the way it does in India and moreover they have a more effective judicial system, which even their presidents cant escape. In Uttar Pradesh fire brigade people have started to ask for bribes before starting to put-off the fire! Criminalization of daily life is to such an extent that every individual is actually being turned into a criminal. The socio-cultural and geo-political environment in India has today resulted into a mixed breed of Indians who on one hand retain family values and a longing for emotional touch and on the other hand are complacent (given the first opportunity to be) and unashamed of being morally bankrupt. Thus, Indians need an India centric management theory.

Indians have Ability to Manage against the Odds

Just as the Japanese taught the world the virtues of value engineering and just-in-time management the Toyota system is still without peer-do Indian corporations bring anything to the table? These questions are being asked as Indian corporations acquire companies overseas with increasing intensity. Whether it is Tata Teas achievements with loss-making Tetley or Bharat Forges turnaround of its overseas acquisitions, to name just two of many such examples, India Inc. has acquitted itself pretty creditably in the world management arena. This is no small feat given that Indian corporations have only learnt to compete globally relatively recently and in circumstances that are much more challenging than, say, for Chinese businesses. Indeed, if Indian companies have learnt anything in the past 15 years of economic liberalization, it is the ability to do more with less. Despite serious infrastructure shortages, the relatively high cost of capital and rampant petty corruption, Indian companies have been able to deliver measurable value. Remember, e.g., that Indias business process outsourcing story began when telecom tariffs were out of whack with global rates and telecom infrastructure was abysmal. Yet, corporations in the West steadfastly chose to overlook the vociferous protests of labor unions and outsource larger swathes of business operations to India because of the sheer value they derived. Striking evidence of this can also be seen in Indias automobile and auto-components industry. Both notoriously uncompetitive in the pre-nineties, they swiftly reinvented themselves when the barriers to competition were dismantled. Today, it is no coincidence that the Big Two of Detroit are looking at the India outsourcing opportunity as a key.

Component of their Turnaround Strategies

It is this ability to manage against the odds that has given Indian entrepreneurs a unique skill. Of course, it may be premature to suggest that all of this amounts to a specialist Indian management style. But it is certainly an invaluable competitive advantage in todays business environment. Competitive pressures have become much more acute across the world, raising the bar on performance and forcing corporations to look for more cost-efficient business models. In that context, Indian entrepreneurs certainly have an innate know-how to offer. It was amusing to recall that when Indian corporations struggled against the challenges of economic liberalization in the mid and late nineties, it was fairly common to have many experts attribute deep, mystical skills to Indian entrepreneurs.

4 This was an era of somewhat muscular business patriotism when indigenous Gurus talked about the management lessons embedded in Indian myths and legends. Lessons from the Mahabharata or, more specifically, Lessons from the Bhagwad Gita were popular sessions in those days when Indian entrepreneurs were trying to find their feet in this new, insecure world. Today, you get to hear less of such theories, not least because Indian entrepreneurs have rooted their ability in a solid, temporal reality. All the same, the question is whether this talent of managing in sub-optimal conditions can be considered a sustainable advantage. Most of India Inc.s global turnaround stories are less about stunningly canny strategy as the ability to, say, replace high-cost debt and shave costs off shop-floor processes through value engineering. Conventional wisdom has it that India Inc. is a low-cost champion. But as any expatriate businessman who has worked in India for some years will testify, Indian companies are able to deliver much more than just low-cost goods and services. Whether it is in engineering, IT or service-delivery, Indian managements have almost mastered the art of delivering cost and value. Satish Modh (49.6) Pg. No. 13-16

Abiding Values is Universal

Net Matter Pg. No. 1

Introduction
People inhabiting different countries might follow different ways of life but, according to the Holy Quran, human values are the same anywhere and unchangeable too. It is not given, however, to human intellect to determine such values. Human intellect is essentially individualistic in character. It can seek preservation of the particular self to which it belongs individually or collectively, but not that of the other selves. For the well-being and preservation of mankind as a whole, however, what are needed are not an individualistic intellect, which cannot see beyond its nose, but a comprehensive and all pervading intellect, namely God and Revelation. It is Revelation alone which gives abiding universal values. The revealed values are preserved in the Holy Quran; the code of life for mankind in all times and ages.

Universal Human Values

The basic problem the world faces today is centered on values and perspectives. We find that knowledge and skills are being rewarded while human values suffer banishment. Knowledge and skills will not be as destructive if values are restored in everyday life. Human values refer to orientation towards what is considered desirable or preferable by people living in a society. Sociologists used the concept of values to express central features of a culture or society. Later, cultural anthropologists gave a prominent place to the study of values as part of the comparative science of culture. The diversity in value patterns observed across different cultures is the result of complex transactions that take place between individuals and their social environment. Social influences also operate to create and sustain the value system of individuals. These value systems change as a result of sustained changes in the social environment. Every society has its own value systems, which guides the people living in it. Some of them, e.g., are: 1) One should communicate what is true and what is pleasing, not disagreeable truth or agreeable falsehood. 2) He who enjoys fruits given by the production potential of others, without offering his own efforts into it, is a social thief. 3) Riches unearned should be earned, what is earned should be guarded, what is guarded should be enlarged and heedfully invested. 4) Among all modes of purification, purity in the acquisition of wealth is the best, for he is pure who gains wealth with clean hands. 5) No treasure equals charity, contentment is perfect wealth. No gem compares with character; no wish can be fulfilled without health. 6) When one has money, all things vulgar, debased and of faulty taste is ignored. 7) When one looses wealth, patience, purity, manners, loving kindness cease to have the slightest worth. However, inner virtue is different from social or political conventions; every system of thought catalogues a series of virtues and vices. All such systems read the same although their originator may belong to different times and places. Irrespective of clime, creed, race and tongue, a good man is a good man. There could be differences only in the emphasis on the peoples abstinence from certain vices and/or cultivation of certain

5 virtues. Their special appeals to the people are obviously determined by the sort of life lived by the majority of the people in their respective eras and areas.

Values are Universal

Following is an exhaustive list of values, which are desired in a cultured person and are universal. 1) Fearlessness: This trait comes first. Fear is generated when one is in a field which is clouded by ignorance. Fear is the expression of ignorance. When there is knowledge, there is fearlessness. True ethical perfection in one is directly proportional to the evolution attained by the individual. 2) Purity of Heart: No amount of external discipline can supply positive dynamism that is the very core of moral living. What is required is the virtue that implies honesty of intention and purity of motives. 3) Steadfastness in Devotion to Knowledge: Devotion to knowledge is a positive way to persuade the mind to awaken to the joys of life. 4) Charity: Charity must come from ones sense of abundance. Thus, charity is born out of a capacity to restrain ones instinct of acquisition and to replace it with the spirit of concern for others, with the feeling of oneness in us oneness between the giver and the recipient. 5) Restraint of the Senses: To give a complete license to indulge in senses is to waste the total human creativity and vitality. To economize in the expenditure of energy is to discover an extra amount of untapped energy. This energy can be made use of as the motive power behind the mind and intellect. 6) Sacrifice: The spirit of sacrifice consists in sharing ones possessions with others. 7) Self-study: One should not only read the books but must be able to observe, analyze and realize the truth. 8) Consistency of Purpose: Such effort should be consistent over a period of time to gain maximum energy within oneself for the purpose of self-development. 9) Uprightness: Crookedness in thought, emotion and general conduct has a self-destructive influence upon the personality. Actions belonging to such intentions and motives, convictions and aspirations, realization and discrimination will lead to crookedness in ones personality, resulting in split personality. 10) Harmlessness: To continue living, some or the other kind of physical harm has to be brought about. It is unavoidable. Such unavoidable harms, with pure and clean heart, cannot be regarded as harmful. 11) Truth: Our Actions must be in consonance with our true intentions and motives. Our speech and action should be honest, agreeable and beneficial to others. Otherwise we should maintain silence. 12) Even Temper: We must have the capacity to check, at the right time, waves of anger as they mount in us, so that this anger is not reflected in our action. Anger arises out of an insufferable impatience with others, especially when they, by their thought, word or deed, try to injure our interest or insult our self-evaluation. 13) Quietude: When a person is conscious of the truth, harming none, keeps an even temper in spite of the disturbing environment and happenings around, he comes to experience peace and quietude in himself. It is a state of inward balance and intellectual poise. 14) Unmalicious Tongue: A malicious tongue can often become more devastating than the most destructive missile. A speech with softness of tongue, clarity of expression, honesty of conviction, power of bringing a clear picture to the listeners mind with no veiled meaning, overflowing with sincerity, devotion and love expresses the deep quality of the individual. 15) Tenderness towards Beings: It is not reasonable for an individual in the society to expect that everyone will keep up to the ideal one entertains. There will be imperfections around. One should be able to bring forth tenderness to sweeten life while recognizing these imperfections. 16) Non-Covetousness: To remain in self-control without extreme indulgence in enjoyments is noncovetousness. 17) Gentleness: It is not so much the discipline of the individual as much as the resultant beauty and harmony which a person brings out in his contact with others. 18) Modesty: It is also the resultant behavior of an individual on the path of self-development. 19) Not Unnecessarily Moving the Limbs: Restlessness of mind and unsteadiness of character are reflected in the physical movements of a person. The body shadows the condition of the mind. 20) Patience: It is not merely a capacity to patiently live through some minor physical or mental inconvenience when insulted or injured by others. Patience is a subtle boldness that is shown by a person in facing the world around oneself with an unruffled serenity even in the face of the opposition and provoking situations. 21) Fortitude: Fortitude is the strength of faith, conviction in the goal, consistency of purpose, a vivid perception of the ideal and a spirit of sacrifice cultivated diligently. It helps in removing exhaustion and fatigue. 22) Absence of Arrogance: One should abandon ones exaggerated notions of self-honor, which would immediately relieve one from thousands of avoidable excitements and responsibilities. Over-exasperated pride makes life a heavy cross, to be carried painfully. Net Matter File-5 Page 1-2

Intuition versus Reason

Introduction
Intuition: Intuition means the ability to know, by your feeling rather than considering the facts or one can say an idea or a strong feeling that is true although you cannot explain why. Reason: Reason is, collectively, those faculties of the mind which engage in such activities as forming judgments, making decisions, solving problems, explaining, generating general principles and giving particular examples. Jadunath Sinha (49.1) Pg. No. 111-130

Types of Intuition
1) Dogmatic or Unphilosophical Intuitionism: Intuitionism is the theory that conscience immediately and intuitively perceives the rightness or wrongness of particular actions without reference to their ends and consequences. Sidgwick calls this form of Intuitionism Dogmatic or Unphilosophical Intuitionism. Actions are right or wrong in themselves according to their own intrinsic nature, not in virtue of any ends outside themselves, which they seek to realize, not, in virtue of any consequences, which follow them. Rightness is intrinsic to certain actions (e.g., speaking the truth, etc.); wrongness is intrinsic to certain other actions (e.g., telling a lie, etc.). Rightness and wrongness are inherent qualities of actions. Conscience immediately perceives their rightness or wrongness without considering their relations to any ends or consequences. It is the moral faculty which immediately apprehends rightness or wrongness of particular actions irrespective of any ends and their consequences. The moral quality is unique and sui generis and not reducible to truth, beauty, pleasurableness or social utility. It is original and underived and apprehended intuitively by conscience. This is the doctrine of Dogmatic or Unphilosophical Intuitionism. Intuitionism refers moral judgments to the tribunal of conscience, which admits of no question or appeal. Conscience is the universal faculty in all persons. It is not the conscience of this or that individual. A particular persons conscience may be defective. It may be the conscience of an ass in Ruskins language. It may not be able to apprehend the moral standard rightly. Its moral standard itself may be imperfect. Therefore, conscience, which is the standard of moral judgment, is the universal conscience in the individual. Intuitionism is a kind of formalism. According to formalism, right is right and wrong is wrong, irrespective of any end or consequence. Rightness and wrongness are intrinsic to voluntary actions and not deducible from anything else. Formalism is opposed to teleological ethics which regard an end or purpose (telos purpose) as the moral standard. Intuitionism or Formalism does not necessarily deny that desirable consequences follow from right actions and those evil consequences follow from wrong actions. Nor does it necessarily deny that there is some connection between virtue and happiness. But it denies emphatically, that the consequences constitute rightness or wrongness and that happiness constitutes virtue. Intuitionism is a kind of ethical objectivism. It regards moral qualities as objective characters of external actions which are in the world. It does not regard rightness and wrongness as persons subjective attitudes or mental reactions. Dogmatic or Unphilosophical Intuitionism regards conscience as sensuous and moral judgments as intuitive and perceptual. This theory takes two forms, viz. i) Moral Sense Theory, and ii) Aesthetic Sense Theory. i) Moral Sense Theory: The Moral Sense Theory is a kind of Dogmatic or Unphilosophical Intuitionism. It holds that rightness and wrongness are inherent qualities of actions and that they do not follow from same consequences or ends outside them. According to this theory we perceive the moral quality of an action immediately through conscience or moral sense. The rightness of an action is perceived immediately through the agreeable feeling of approval produced by it in conscience; the wrongness of an action is perceived through the disagreeable feeling of disapproval produced by it in conscience. Thus rightness and wrongness of actions are immediately perceived through moral sentiments awakened by them in conscience.

7 ii) Aesthetic Sense Theory: According to the Aesthetic Sense theory, Beauty is the ultimate standard of morality. It reduces rightness to beauty and wrongness to deformity. These moral qualities are apprehended immediately by the aesthetic sense. Shaftsbury, Hutcheson, Herbart, Ruskin and others are advocates of this theory. Shaftsbury says, What is beautiful, is harmonius and proportionable; what is harmonious and proportionable is true; and what is beautiful and true is agreeable and good. An action is not good in itself, but in relation to a system. A part is good if it is properly fitted to its place in a system. Moral goodness is beauty in the sphere of affections. Virtue is harmony among affections and apprehended by moral sense. Beauty and good are one and the same. Hutcheson also speaks of the moral beauty and deformity of actions. He develops Shaftsburys theory of moral sense. He insists that the moral sense apprehends rightness and wrongness which are objective distinctions and compares it with the aesthetic sense. As in approving a beautiful form we refer the beauty to its object, so when we admire the virtue of another we are pleased in the contemplation because the object is excellent. Aesthetic is a matter of feeling. The aesthetic taste of some persons is good, while that of others is defective. Different persons have different aesthetic tastes. So Shaftsbury and Hutcheson did not think the aesthetic sense to be a sufficient basis for morality. They both sought to explain it due to the social nature of man. They regarded it as beneficial to the society as a whole or conducive to the greatest happiness of the greatest number. They appealed to Utilitarianism to support their Aesthetic Sense Theory. Hutcheson first spoke of the greatest happiness for the greatest number, though he was not an advocate of utilitarianism. Martineauss Intuitionism: Psychological Classification of the Springs of Action Martineau advocates a doctrine which is akin to the Moral Sense Theory. He first gives a psychological classification of the springs of action. Then he gives an ethical gradation of the springs of action, which determines the rightness or wrongness of an action. The rightness or wrongness of an action is determined by the goodness or badness of the motive which leads to it. The feelings, emotions and passions or springs of action are motives. Conscience is a unique moral faculty akin to feeling which can immediately discern the moral worth of a spring of action, which has a fixed place in the ethical gradation of the springs of action. Martineau calls springs of action motives. He regards them as impulses to action. First he distinguishes between the Primary and Secondary Springs of action. The Primary Springs of action are those impulses which are generated by natural instincts and urge us to seek their appropriate objects without reflection. The Secondary Springs of Action are the impulses originally generated by natural instincts but subsequently modified by experience and reflection, which urge us to seek their objects for the sake of pleasure afforded by them. In the Primary Springs of Action there is no reflection or preconception of an end. In the Secondary Springs of Action there is reflection or preconception of an end gratifying to some feeling. When a person is urged by instinctive hunger to take food for nourishment, he has primary springs of action. But when after satisfying his hunger he takes a particular kind of food for the pleasure of the palate, he has a secondary spring of action; his instinctive hunger is transformed into artificial hunger. 2) Philosophical or Rational Intuitionism: Dogmatic or Unphilosophical Intuitionism holds that conscience is in the nature of sensibility, which intuitively apprehends the moral quality of particular actions. Philosophical Intuitionism holds that conscience is of the nature of reason which intuitively apprehends the moral principles, applies them to particular actions and judges them to be right or wrong. The former considers moral judgments to be intuitive while the latter thinks them to be inferential. The Dianoetic theory is a kind of Philosophical Intuitionism. It is Rational Intuitionism. i) Dianoetic Theory Rational Intuitionism: The Dianoetic theory is a variety of Philosophical Intuitionism. It regards that the moral faculty is identical with the logical faculty which immediately apprehends immutable moral principles, applies them to particular actions and judges them to be right or wrong. Moral judgment is inferential. It consists in applying general moral principles to particular actions. Thus, this theory differs from both the moral sense theory and the aesthetic sense theory which regard moral judgment as intuitive. The Dianoetic theory regards the moral faculty as rational, whereas the two latter theories regard it as sensuous. Betlers Intuitionism: Bishop Butler regarded conscience as the highest principle in human nature superior to self-love and benevolence. Particular propensions or impulses giving rise to desires seek

ii)

8 their objects. Desires do not seek for pleasure, but certain objects which fulfill them. They are either egoistic or altruistic. Egoistic impulses mainly benefit the agent. Altruistic impulses mainly benefit other people. Self-love regulates egoistic impulses, co-ordinates them with one another and maximizes ones total happiness. Benevolence regulates altruistic impulses and maximizes other peoples happiness. Both self-love and benevolence are rational calculating principles. Conscience is superior to self-love and benevolence. It is moral reason a principle of reflection upon the law of rightness. Self-love and benevolence are superior to particular impulses and determine when and how far each should be gratified. Particular egoistic impulses should be regulated by self-love. Particular altruistic impulses should be regulated by benevolence. Both self-love and benevolence should be regulated by conscience. Conscience is categorical or unconditionally obligatory. It is authoritative in human constitution. It is the rational principle by which we approve or disapprove and order and regulate our impulses. It judges, directs and superintends the egoistic and the altruistic impulses Had it strength, as it has right; had it power, as it has manifest authority, it would absolutely govern the world. Self-love seeks the good of the agent. Benevolence seeks the good of others without self-interest. Conscience urges men to private good as much as to public good. We ought to obey conscience. Man is a law to himself. Net Matter File-5

Intuition and Reason

Intuition and reason most often work together. In fact, evolution demands that this is so. If they didnt, we never would have been successful as a species. For the most part, the confluence of reason and intuition occurs below the level of awareness, so we are not aware, it is happening. Instead we only become aware of the relatively infrequent situations in which the two conflict. Reason is often contrasted with emotion, tradition and faith and is thought by rationalists to be more reliable than these in discovering what is true or what is best. The meaning of the word reason overlaps to a large extent with rationality and the adjective of reason in philosophical contexts is normally rational, rather than reasoned or reasonable. A reason is an explanatory or justificatory factor. In the context of explanation, the word (a) reason can be a synonym for (a) cause. The precise way in which reason differs from emotion, faith and tradition is controversial. Reasoning may be conscious or unconscious, it may be done mentally or with the steps written out. The concept reason is closely related to the concepts of language and logic, as reflected in the multiple meanings of the Greek word logos, the root of logic, which translated into Latin became ratio and then in French raison, from which the English word reason was derived.

Intuition versus Intellect

Ever had a hunch that led you away from the usual road on to a path that turned out to be a shortcut? Ever experienced a moment when you thought someone would call and the phone rang? Ever took a decision that wasnt based on reason but paid-off in the long-run? Could such intuitive feelings be valid in the corporate scenario? Could intuition carry any value in business decisions? Why not? A lot of corporate strategies have begun on what is called a lucky hunch and a major part of successful hiring is done on the gut feeling of the recruiter. No matter what, the new cutting edge technologies have not come of age in predicting the outcome of a particular investment or action. Which is why you need a deeper wisdom? When faced with the prospect of recruiting a new team, what one begins with is a pile of resumes that list educational, technical and work achievements. For the recruiter, that information is not enough. The very purpose of an interview is to gauge the personality of the candidates. Examine this; a company planned to launch a new product, so, was on the lookout for a dynamic team leader. There was one resume that seemed to fit the bill but the candidate wasnt hired. Why? The recruiters gut feeling told him that the candidate was arrogant and might be too dominating as a leader. Instead he chose a person who he felt was more of a listener and learner and who could gel with and motivate a team. Even career choices are sometimes made by intuition. It was an inner urge that made Nagesh Kukunoor give up his career as an environmental consultant in Atlanta to become a film director.

9 Rationally speaking, the lucrative income from his job in USA must have out weighed the quite unpredictable traverse to a film directors chair, but Kukunoor still leaped at the chance to foray into the celluloid world and it paid-off! Sometimes, one needs to listen to ones intuition and take the plunge, irrespective of the risks involved. Gut feeling is the basis of many a business partnership. The feeling of being in sync with another persons vision is the prerequisite, apart from a great idea, to start a joint venture. Striking the right chord with prospective business associates or clients is something that comes from within. Intuition is what guides us in our behavior towards the people we think we will get along well. One thing however is very clear there can be no intuition without intellect. A practical know how is a must. Intuition is not about building castles in the air. Its about getting a deeper knowledge from what already exists. Call it a hunch or an educated guess. No matter what, they are grounded in reality and knowledge of the situation. Were you ever amazed at how you instinctively connect with a particular customer service executive? Its a feeling that comes from the fact that the concerned executive came across to you as a helpful and efficient person. You just knew and cannot explain why. Thats intuition. We are taught to do business by adopting planned strategies and by having tested products and people who would help solve business problems, increase sales and get in the profits. We are also taught that intellect is what we need. Yes, we need it but we also need the little extra force called intuition that tells us it is possible before it is possible! Intellect is extremely necessary but is incomplete by itself. It can question, prove, deride but its power is purely factual. Intuition provides us with that extra mile to perfect the factual with a deeper perception and insight. Intuition is an emotional skill that can be developed. Heres how you can increase your power to intuit: 1) Be Aware: Tune your eyes, ears and inner self to what is happening around you. Learn about the history of a situation and the cultural aspects of a decision, as this will equip you to anticipate responses and help you take appropriate intuitive decision. 2) Be in Control: You must be able to discipline yourself and perceive the difference between an emotional urge and a gut feeling. Self-control will help you to learn, adjust and connect you to others. 3) Be Confident: Build self-confidence and not a false bravado. Know you better and build self-respect as opposed to pride. If you respect yourself, you will be open to and respect your inner voice. 4) Be Accepting: Trust yourself and let go of the pre-conceived notions. Open your mind to other action plans. Accept the connectedness of things and explore options. 5) Be Unafraid: Get rid of fear and stress. They dampen both intuition and intellect. Your insecurities will cut you off from your gut feeling and ruin your focus and disconnect you from your inner self. Go ahead; sometimes play out that hunch. Go for that gut feeling if it is stronger enough to over-ride proven statistical facts. What sets apart a manager from an innovator is the ability to take business decisions that seem arbitrary and against reason. Sometimes, decisions need to be made on the spot and all a person would need to rely on is his gut feeling. These instinctive decisions could be behind the success of many a corporate house. Quite often, in business, we need to, like the poet Robert Frost, take the road not taken. Handwritten Page 1

Human Values and Economic Prosperity

Introduction
Human values lay the foundation for the economic prosperity of a particular country. The government and private sector, both are responsible for economic prosperity of country. Profit maximization is a good business goal but too often profit maximization is treated as some mathematical exercise that ignores customers and employees and only considers shareholders. Every nation, every culture, has it own approach to the subject of management, as well as to the other forms of group life and activity. Today, there are two great nations that are highly specialized in the field of management and have their own philosophies relating to it, one is USA and the other is Japan. Many Indians do not know that their own country also has its own philosophy of management and it is heartening to know that our people are eager to know it.

10 From File-6

Human values for the 21st Century for Economic Prosperity

The 21st century promises to be a time of scientific and technological growth at a level never before experienced in human history. This growth will either trigger chaos, disruption, war, starvation and disease or will introduce a period of humanistic co-operation, development, progress and peace. What emerges will depend upon which values are embraced, taught, encouraged and legislated. The value choices, which must be deliberately chosen and not left to chance, must be secular, global and familial. The accepted values must be embraced, taught, encouraged and supported internationally, nationally, locally and personally. What is proposed here represents some of the value choices, the ethical building blocks, that will enable a world of peace and harmony to come into existence a world in which human diversity is respected and tolerated and, at the same time, a world in which each individual will be enabled and encouraged to maximize his or her potential, without discrimination and in an atmosphere of freedom. What is required to bring about this idealized world is a democratic, pluralistic society which recognizes the human rights of each individual and in which no man or woman or class of men or women shall be demeaned and treated as mere slaves existing only to fulfill the desires of those who would be their masters; a world in which no man or woman or class of men or women shall be used as tools for the lusts of others or for the ambitions of others or for the greed of others, a world in which the life of every man and woman and child shall be recognized and esteemed as a unique and ultimate statement of the evolutionary process and therefore of inestimable value. To achieve and make real this concept of a world of peace and prosperity the following humanistic values provide the basic essentials: 1) Humanistic Values must be Secular, Democratic and Pluralistic: The values must be of the people, for the people and by the people. They must embrace common moral decencies such as altruism, integrity, freedom, justice, honesty, truthfulness, responsibility, compassion and must reflect the normative standards human beings discover and develop through living together. Value development must draw upon reason, science and arts and must express concern for justice and fairness and concern for the physical and mental well-being of every human being in an effort to maximize individual freedom without limiting the freedom of others. Humanistic values espouse co-operation and peaceful living and reject the use of violence to settle problems whether the problems be international, national, local or familial. Humanistic values recognize cultural or religious diversity and individual creativity while rejecting the validity of declarations made by any group alleging spiritual superiority or political autonomy over others. Humanistic values incorporate many of the moral and ethical values espoused by the worlds religions, but seek to move beyond particularistic religious belief systems (which often foster separatism) and beyond political agendas (which tend to be local or too narrow) to focus on the full humanity of the person or persons. Obviously, some humanistic values will receive support from religious and political organizations; others will not. For example, the great religions have preached universal brotherhood but, unfortunately, intolerance of other faiths and a spirit of divisiveness have made the implementation of the brotherhood ideal impossible. Narrow, parochial doctrines of salvation have barred those outside of the faith system from fellowship with those within. Humanistic values cannot be so contained and must not be limited by theologies or by deontological ethics that have, over the centuries, encouraged divisiveness and produced violence. Nor can nationalistic or ethnic teachings and pronouncements that encourage divisiveness and produce violence be permitted to thwart the promulgation of humanistic values. It is clear that the development and emergence of nation-states have freed citizens from foreign domination and have encouraged ethnic and national self-determination. There is no reason why national governments should not play constructive roles in achieving a peaceful world by maintaining systems of law and order that encourage cultural growth and economic prosperity conducive to achieving conditions of internal harmony and enrichment of the lives of those living within their jurisdiction. Unfortunately, some nations-states have violated the rights of their citizens and have engaged in violence to achieve goals. Economic rivalries between nation-states have led to bloodshed and wars. Such battles will not cease until humanistic values are recognized and expressed in world law that is accepted and respected by all countries and supported and enforced on a transnational level.

11 2) Humanistic Values must be Global: As the first generation in human history to have viewed our planet from outer space, we have been made conscious of the uniqueness of this fragment of cosmic matter which we call earth that circles a rather small star (our sun) in an immense universe. So far as we know at this moment, we humans are the only intelligent, rational beings existing anywhere in the cosmos. Statistical estimates suggest that elsewhere planets circling stars may have produced other intelligent life forms, but at this moment we know nothing of these other life forms, despite the claims of those who say they have encountered extra-terrestrial beings. To the best of our knowledge, we are utterly alone in the universe and we are bound together by our habitation on this planet. Our value system must extend beyond national, ethnic, religious, territorial and racial boundaries. Only a global ethic, a global humanistic value system that embraces the entire world will suffice for next generations. There have been some efforts at regional economic and political co-operation. Pacts and treaties between nations governed by rules of civilized behavior are in existence. But these do not go far enough and balance-of-power politics, economic exploitation, racial strife and religious bigotry have fostered feelings of hatred and produced violence. The time is at hand for a new vision that will enable the development of political, economic, social and cultural institutions that will foster peaceful co-existence and co-operation on a worldwide basis. This vision can only become reality through the recognition of a global ethic that acknowledges both responsibilities and duties to the world community. Because humanistic values are pluralistic, a spirit of tolerance is primary. However, tolerance does not signify the ignoring of patterns of behavior that violate or infringe upon the rights and freedoms of others. Tolerance marks the recognition of the wide variety of human expression and patterns of living; it does not mean closing the eyes to injustice, cruelty or the dehumanization of persons. 3) Humanistic Values must be based on a Familial Ethic: Anthropological and mitochondrial DNA researches have made clear our evolutionary heritage. As one of the many life forms that have evolved over the millennia, human beings have developed from very simple origins to become the most complex life pattern among all living creatures. Our best research informs us that human life originated in Africa and from Africa moved to other continents to become the multicultural people we are today. We are all brothers and sisters children of the same parents. Differences in skin coloration, hair, eye form and so forth represent the kinds of variations one finds in any family where no two offspring are exactly the same or develop in exactly the same way. Nevertheless, so close are we to one another that blood from one race can be transfused to save the life of someone of a different race. Our body structures, despite minor discrepancies, are the same. Body parts such as heart, lungs, kidneys, liver and so forth can be transposed between humans without regard to race, nationality, ethnic origins or other sub-categories of the human family. Therefore, as members of a single family, we must embrace humanistic family values that supersede boundaries, of nation, race, religion, ethnic origin, sexual differences, sexual preferences and so forth. We must move beyond the outmoded nationalism and separatism that have been taught for centuries and that only serve to breed tension in the human family. The implication that, by belonging to one nation or race or group of people or by embracing a faith system with its particular beliefs, rules and regulations, somehow separates an individual from or elevates a person above others cannot provide a basis for global familial values. Such membership provides identity solely on the basis of a limited group association which negates responsibility and caring for those outside of the group. Separatism based on ethnicity, nationalism and religion has bred disaster. The humanistic family ethic, while tolerating and understanding differences in customs, beliefs and social agendas, embraces an inclusiveness that seeks to rise above religious and political animosities and tensions to emphasize what unites human beings rather than that which separates them. Wherever and whenever ancient moral and separative principles are taught they must be recognized and incorporated as sub-sections of the broader humanistic family values. A 21st century humanistic ethic requires that the scientific basis for the oneness of the human family be accepted and taught internationally, nationally and locally in classrooms, in families, in religious and secular

12 institutions. Moreover, the factual basis for this teaching must supersede all creationist mythologies of human origins generated by earlier non-scientific generations. At the core of this familial ethic is support for the universal declarations of human rights that embrace all human beings. 4) Humanistic Global Familial Values for must Embrace a Survival Ethic: To preserve and honor and reverence the small blue planet earth which is our home, all humans must recognize and support an ecological ethic that evolves out of a global family concept. Our view of the earth from space plus research into the interrelationship of ecological factors makes clear that our planet is an independent globe with a single life-support system. There is not one life-support system for Asia and another for the Americas and still another for Africa or Europe all planet earth life-support systems are the same. There are no national boundaries to our ecosphere. We are one and the earth is our home. Only fools trash their own homes. Nevertheless, some members of our human family suffer from short-term vision. Their lust for wealth and power expresses little or no concern for human well-being. These persons and the corporations they represent are indifferent to what the rape, desecration and despoiling of forests, land and waters and the destruction of non-human life forms can mean to the health and security of present and future generations. They trash our home, the earth. In addition, the naive and ill-informed also despoil our environment. Acting on the basis of non-scientific superstitions, ignorant people kill endangered animals for bones, horns, tusks, penises and other body parts that are supposed to have magical power to enhance sexuality, cure disease or prolong life. No matter what excuses are given for ecological indifference, international, national and local education, laws and counter-controls must be developed as part of a conservation ethic. Individuals or groups of individual must not be permitted to trash our home, the earth. Those who do must be brought to account before courts of law and punished so that their actions become so unprofitable that they will be abandoned. We are now at a point in history where the establishment of an international environmental monitoring agency is urgently needed. Appropriate standards for the disposal of industrial waste and for the control of toxic emissions must be developed not only to protect the earths precious resources, but also to preserve a healthy environment for future generations. 5) Treat one another as Members of a Family: Humanistic global survival values require that we treat one another as members of a family, which means that we must look out for and care about one anothers welfare. To honor and protect the lives of family members requires commitment to producing a world free from violence, conflict and power struggles. Statements and pronouncements about the importance and value of human life are not enough. In the words of the ancient Romans, we require: facta non verba: deeds not words pronouncements must be supported by action. On an international basis, war and all forms of violent territorial battles and power struggles must be finally and completely outlawed. War has been recognized by military leaders, scientists, philosophers, religious leaders and others as an obsolete way of settling problems. Pacts and treaties promising peace must be supported with the potential for active intervention when agreements are violated and war is threatened. The employment of counter-controls makes the use of violence unprofitable and unsuccessful. In this respect, the United Nations has sometimes been effective but on the other hand has failed over and over again. The experiences of World War II taught us the folly to trying to appease or negotiate with power-hungry sociopaths. In 1938, Neville Chamberlain, after seeking to appease Adolph Hitler at the Munich Conference, devised the slogan Peace in Our Time. The emptiness of Hitlers commitment to peace soon became apparent. There were no counter-controls in place and World War II erupted. Today, the conflict in Bosnia, which could have been contained at its start, was permitted to escalate because the countercontrols that were in hand were not immediately employed. NATO and the United Nations failed to live up to their promise of deterring genocide. Time and again after NATO threatened but failed to deliver, the Serbs ignored the threats and continued to slaughter. We know that only when effective counter-controls are put into action immediately that conflict will be contained thereby compelling negotiations. This fact was made clear after the Persian Gulf conflict. When Saddam Husseins military efforts and radar were unable to locate and repel the American F-117A Stealth Fighters, his efforts to annex Kuwait failed. Later, in October 1994, he once again threatened to move on Kuwait. The

13 deployment of both Stealth Fighters and Stealth Bombers persuaded him to change his plans. Sociopathic, power-hungry people usually prove to be moral cowards and social failures who fear exposure. Countercontrols compel them to observe human rights and conform to international peace efforts. As a further counter-control, war criminals those who violate human rights and engage in international conflict must be brought to trial before the United Nations War Crimes Tribunal and held responsible for their crimes against humanity. When those who employ violence and terrorism discover that the pay-off for their actions will be a demeaning trial in a criminal court, this counter-control serves as a deterrent. Presently, the War Crimes Tribunal is being rendered impotent because of political wrangling. Counter-controls must be employed nationally only then will the disruptive and peace threatening efforts of socio-pathic terrorists and paramilitary groups be contained. The presence of such controls in America became apparent following the New York Trade Center bombing and the Oklahoma bombing. Those responsible for the violence were quickly apprehended. The perpetrators were recognized, not as heroes but as villains. Counter-controls are also in effect in Japan as revealed in the actions following the subway bombings by members of the Aum Supreme Truth sect. Being caught, tried and punished makes terrorism unprofitable. Apart from the naive who become the instruments of terrorist groups and who envision themselves as heroes who die for a cause, most terrorists do not want to die. They want to live and bask in the glory of their destructiveness. Counter-controls that pre-doom them to failure through exposure and containment are the most effective barriers to the growth and success of anti-social groups. Therefore each nation must establish counter-control units that co-operate with counter-control groups in other nations to protect citizens from terrorists. On a familial and personal level it becomes incumbent upon every citizen of planet earth to embrace, teach and practice values that reject violence as a way of solving human problems. Family members must protect one another and protection can only develop out of a caring response. When familial disputes arise, violence can never be accepted as a way to resolve the problems. We must begin within the individual family units to re-educate the human family and to redirect aggressive instincts. Child abuse, child abandonment, spouse abuse and elder abuse are on the rise worldwide. Whether the abuse is verbal, physical, psychological, neglect or abandonment, those responsible must be held accountable. Through exposure, those who prey upon others or who abuse others lose the security of anonymity and become symbols of human depravity, thereby discouraging others from engaging in such behavior. Places of refuge, where the abused can obtain counseling, shelter, food and support, must be established and maintained until the people of the world become educated to non-violent ways of settling problems. 6) Humanistic Global Family Values must Express Concern for the Health and Well-being of all Members of the Human Family: The first steps have been taken with the introduction of national health insurance programs in all first world countries except the United States and South Africa. Health protection must be extended worldwide. Epidemics can no longer be viewed as local problems but must be seen as menacing all members of the human family. Wars, crop failure, drought, earthquake and storm damage that affect the health and lives of members of the world family in one part of the globe affect us all and call for compassionate and supportive response from family members worldwide. We are one family and in the words of the 17th century British poet, John Donne, we need to remember that. The first steps have been taken. For example, South Korea set aside past rivalries and memories of war to reach out to family members of North Korea with shipments of food. United Nations peace-keeping forces regularly respond to cries for food and medicine in ravaged countries. Feelings of concern for the well-being of our human family members prompt many of us to respond personally to human need. Such patterns of compassionate family outreach must be part of the value system for the 21st century. What is equally important are the efforts to close the gaps in international family relationships occasioned by inhumane behavior in the past? For example, President Jacque Chirac has publicly acknowledged and apologized for the actions of the Vichy government which, with considerable citizen support, turned Jews over to Germany for deportation to the death camps during World War II. Some 800 Germans went to Holland to apologize to the Dutch for the Nazi invasions. Pope John Paul II apologized for the Roman Catholic Churchs complicity in the slave trade and the exploitation of native people throughout the Americas. The Evangelical Lutheran Church in America has repudiated the 1543 anti-Semitic ravings of their founder Martin Luther and acknowledged his contribution to the slaughter of Jews in Nazi Germany. In

14 June, 1995, the Southern Baptist Convention, which came into being during a North-South split over slavery, issued a repudiation of historic acts of evil and an apology to all African-Americans for condoning and/or perpetuating individual and systematic racism in our lifetime. Japanese Prime Minister, Tomichi Murayama, has issued two apologies: the first was to women forced into prostitution to serve Japans armed forces before and during World War II and the second was for his nations deeds during World War II. These acknowledgments and apologies are important recognitions of past inhumane behavior, but something more is needed. What is needed is an accompanying commitment to the present and the future that never again will the nation or the faith system become involved in any behavior or activities or attitudes that violate the civil rights or the human rights of other persons or peoples. Apologies for the past are important polite gestures; commitment to compassionate behavior in the present and in the future is essential. 7) Humanistic Global Family Values Demand Familial Responsibility as we Face the Problem of Population Control: We have learned from the past and the present what tragedies can develop when population exceeds the ability of a nation to provide food, housing, health care, nurturing and education for all of its members. It has been estimated that more than 35,000 children die needlessly everyday from starvation, malnutrition and diseases that could easily be controlled. These children are born into families unable to provide the food, clothing, shelter, health needs, comfort and help required for a meaningful life. Because of where and when they are born, they are the unwanted. Should they mature into adolescence or adulthood, their futures promise to be like those of their parents characterized by poverty, lack of food, medicines, clothing, shelter and the necessities for a dignified and purposeful life. We no longer need to breed like animals to assure our survival; our concern must be with quality of life. It is immoral to breed children whose existence will be characterized by want, suffering and lack of hope. As we look to future population growth, we know that we are at a point in human history when limits must be placed on the size and growth of our human family. The necessity for these limits must be taught, accepted and practiced internationally, nationally, locally and individually. To bring children into the human family without the ability or means or intent to support their health, growth and development is a desecration of family values. Every child should be a wanted child. Nor can there be discrimination on the basis of sex. A female child must be as welcome and acceptable as a male child. Presently, where efforts at population control are legislated, as in the Republic of China, there is good evidence that infant girls are abandoned or exposed and permitted to die or are killed, because a male child is preferred. Ancient values based on sex are no longer acceptable. Males and females are of equal worth and cultural or religious patterns of discrimination must be made obsolete through education and through counter-controls. Even as we emphasize equality of the sexes it is important to realize that, despite the implications in the Universal Declaration of Human Rights (which needs to be updated to avoid sexist language), all human life is not of equal value. The declaration states that, All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood. This statement is acceptable in a general sense, but it is not accurate. All human beings are not endowed with reason and conscience. Anacephalic infants are born with only functioning lower brain stems that enable them to breathe and their hearts to beat but they lack all cognitive functions and are unable to live beyond a few days. Anacephalic newborns cannot be considered endowed with reason and conscience, nor should such an infant be considered to be of equal worth to children not so incapacitated. Similarly, a person who has entered a persistent vegetative state has lost the ability to reason and is without conscience. The PVS person cannot be accorded rights equal to those who have the ability to reason and evaluate consequences. In both cases that of the anacephalic infant and that of the person in a persistent vegetative state these individuals will never function fully or cognitively as human beings and will forever be completely dependent on others to make life and death decisions. Nevertheless, they are still members of the human family and must be recognized as such. In the language of the Universal Declaration of Human Rights they are to be treated with dignity and accorded whatever rights are in keeping with their needs and dependency situation. Such acting toward might not include efforts to prolong their existence. With permission from next-of-kin, guardians, attorneys for healthcare or if the PVS patient has signed an advanced directive, acting toward might involve the termination of these lives with a lethal injection and, under proper safeguards and with proper permissions, include the utilization of body parts for the saving of

15 lives of others. By such action, persons who do not have or who have lost the power of reason and conscience can be enabled to make valuable contributions to the welfare of the human family. In all cases and situations, the lives of family members must be honored and protected against abuse. 8) Humanistic Values must be Taught: It is one thing to propose values, but how are they to become known and adopted? One way is through education. The word education comes from the Latin root educare which means to lead out. Leading out involves the dismantling of barriers which impede humanistic ethical growth, while bringing others to a place where new ethical horizons can be seen, recognized, appreciated and approached. Education calls for belief in what is to be shared, commitment to the ideals embraced by humanistic values and hope for the future. So many are disillusioned and without any belief in the possibility for change. The educational program, which can be instituted as part of curricula in classes ranging from kindergarten to university and also through the public media should include the following: i) The right to personal security and protection. ii) The right to personal liberty which includes: a) Freedom from involuntary servitude or slavery, b) Freedom from harassment, c) Freedom of thought and conscience, d) Freedom of speech and expression, e) Moral freedom to express ones values and pursue ones lifestyle so long as it does not harm others or prevent others from exercising their rights. iii) The right to privacy which calls for respect for the rights of others concerning: a) Confidentiality, b) Control of ones own body, c) Sexual preference and orientation, d) Life-stance, e) Reproductive freedom within the boundaries, f) Health care based on informed consent, g) Desire to die with dignity. iv) The right to intellectual and cultural freedom which requires a spirit of toleration and understanding with regard to: a) The freedom to inquire and engage in research, b) The right to adequate education, c) The right to cultural enrichment, d) The right to express and publish ones views. v) The right to adequate health care. vi) Freedom from want which means that society must guarantee: a) The right and opportunity to work, b) The satisfaction of basic needs when individuals are unable to provide for themselves, c) Care for the elderly, d) Care for the handicapped, e) The right to adequate leisure and relaxation. vii) Economic freedom including: a) The right to own property, b) The right to organize, c) Protection from fraud. viii) Moral equality, which entails equal opportunity and equal access. ix) Equal protection under the law which is vital to a free, democratic society and include: a) The right to a fair trial, b) The right to protection from arbitrary arrest or unusual punishment, c) The right to humane treatment. x) The right to democratic participation in government which include: a) The right to vote,

16 b) The right of assembly and association, xi) The right to hold religious beliefs or not hold religious beliefs. xii) The rights of marriage and the family which include: a) The right to marry or cohabit, b) The right to divorce, c) Family planning, d) The right to bear and the responsibility to raise wanted children, e) Child care, f) The right of children and each family member to be protected from abuse and physical or cultural deprivation. 9) Humanistic global family values must be concerned with providing each member of the human family with the means to become involved in meaningful work, employment or efforts designed to promote the wellbeing of the entire human family. A meaning-filled life is more than mere existence; it involves purpose, direction and a sense of belonging. Humanistic family values embrace individual rights to autonomy, dignity, free choice, liberty, fraternity, the pursuit of happiness and security. Our human family has devised a multitude of different ways to accomplish these goals through law, education, role modeling, as well as through words, acts and symbols of encouragement and support. Each positive effort must be appreciated and inherent differences tolerated. To establish such values and the ethical standards that protect all human beings for the 21st century we must be prepared to learn from the past, evaluate the present and project the highest and best that we know into our aspirations for the future. We must examine our values on the basis of international, national and personal commitments. What we do now is important. We must, each one of us, pledge ourselves to action in helping to move humankind towards a way of living where the humanistic family ethic overlays the nationalistic, linguistic, religious and ethnic differences that separate us. We work toward the time when the world will be at peace and human energy will be focused on the needs and well-being of all members of a single family, a time when we will enjoy and celebrate our unique differences while exalting the importance of our human similarities, a time when we will acknowledge the basic human needs that unite us including our mutual concerns for the futures of our children, our grandchildren and our great-grandchildren who constitute the future. For the world of the 21st century, humanistic values must project the vision of a peaceful world in which no man, woman or child or class of men, women or children shall live as servants or slaves existing simply to fulfill the whims and wishes and desires of others, a world in which no man or woman or child shall be used as a tool to satisfy the lusts or greed or ambitions of others, a world in which every human life, the life of every man, woman and child shall be a wanted, welcomed and esteemed member of the one human family. From File 9

Rational Brain versus Holistic-Spiritual Brain

When complicated decisions have to be made whether about salaries, lay-offs or growth strategy executives often rely on their underlying values to help them sort through possible options. Profit maximization and rationality form the basis of one such set of values, one frequently used by executives when making these decisions. By making things quantifiable and rational, executives can have more confidence in their decisions, even when they create uncomfortable outcomes, explains Nathan Washburn, But when it comes to working for these executives, that way of thinking might turn their employees off. That unsettled feeling about the calculated nature of rational decision-making, with its emphasis on profits as guiding principle, inspired Washburn to launch a study about rational decision-making. Although it is the dominant management value set today, could rational decision-making actually harbor faults? And, could a less widely accepted, but more forward-thinking, holistic approach to management decision-making turn out to be more effective? Sounds like it could be interesting right? Except that, for one, holistic has vague connotations of pseudoscientific mumbo jumbo. Using this to discuss the flows of spiritual energy through your business and how

17 karma and feng shui affect profitability. Rationality is already in short supply in the business world and this just gives managers more reason to keep ignoring it. The other problem is that rationality means an exclusive focus on the bottom line and that just isnt the case. Nobody knows a manager in their right mind who would pursue a rational strategy that would increase profits (atleast, on paper) while making employees miserable. Why not? Because causing misery for your employees is irrational and does affect the bottom line. Profit maximization is a good business goal, but that is because maximizing profit really focuses on three things: 1) Happy customers who are buying your product, 2) Happy employees that are productive, hard-working and customer focused, 3) Happy investors who are getting a good return on their invested capital. Too often, profit maximization is treated as some mathematical exercise that ignores customers and employees and only considers shareholders. But to appease shareholders with good returns, you need happy customers and employees. From File 7 (Net)

Total Quality Mind for Total Quality Management

Introduction
Professor Amartya Sen, Nobel Prize for Economy, during a speech delivered at the University of Valencia expressed the following idea about moral codes: Moral codes have always been part of the economic mechanism and they are part of the social resources of a community. The modern economy has given up this part of the economic system. There are good reasons to try to change this neglected topic and start reintroducing into the principal stream of economic science this crucial part of economic activity. Eventually, there is still a lot to be done. It is difficult to find a quotation that better illustrates the importance of reintroducing morality into economic analysis. Kaplow and Shavell noted that the influence of morality on behavior has been a long-standing theme of the analysis of human conduct and emphasized that recent economic literature on social norms and behavioral economics, recognizes that individuals actions are not always narrowly self-interested and may reflect moral concerns. Fuqua and Newman noted that: the highly publicized evidence of corporate scandals and fraud has illuminated the risks of operating a business without substantial emphasis on ethical matters and reported that a Yahoo search for business ethics generated in 2004 21,30,000 hits and in 2007 32,80,000 hits, signaling the growing interest in ethics among the public. At present, March 2008, the Yahoo search has counted 1,14,00,000 hits. The emerging importance of ethics in economy is also reflected in some significant literatures. In this current, one field that is clearly emerging is the role of personal values considering their powerful influence on human attitudes and human behavior and how they affect economic organizations. As Sosik noted, more recent empirical research demonstrates that values directly affect behavior encouraging individuals to act in accordance to their values. Total Quality Management is the culture of an organization committed to customer satisfaction through continuous improvement. According to Fisscher and Nijhof, quality cannot be managed successfully without an explicit focus on moral values because on one hand, we need control where quality management tools can be very useful. On the other hand, we need trust from and moral concern for, the people involved. Hellsten and Klefsjo noted that the concept of TQM is generally understood and often also described, as some form of management philosophy based on a number of core values, also in literature named principles, dimensions, elements or cornerstones. Moreno-Luzon, Peris and Gonzalez confirmed that TQM is based on some essential principles that, implicitly or not, are present both in the theory and in the implementation programs. Svensson and Wood underlined that the core values of TQM should be built on ethical fundamentals because customers in the marketplace are becoming increasingly aware of and increasingly discriminating against, companies that fail to meet the customers criteria of ethical business activities and management principles. However, until now no one has explicit and directly analyzed the relation between TQM principles and primary values of the people named to implement the TQM programs. Probably this is due to the fact that personal

18 values have always been considered as part of the system. Now, some questions arise what relationship exists between the general principles of Total Quality Management and primary values? The basic point is that primary values are fundamental to the principles of TQM or better said, personal values could be transformed into facilitating elements in order to implement TQM programs correctly and with effectiveness, through two mediating variables: passion and trust. The model that is presented endeavors to fill the existing gap between personal values and the principles of Total Quality Management, being the first attempt to present a comprehensive model of interactions. Definition of Values and Values in Economy Most likely, the largest difficulty for all researchers in the field of values is to find a commonly accepted definition of value and a clear distinction between values, principles and virtues. Relevant philosophers (to mention a few: Aristotle, Kant, Kierkegaard, Scheler, Hehlmann, Stalculp, Frondizi, McIntyre), sociologists (Parsons, Williams), psychologists (Rokeach), anthropologists (Kluckhohn) and economists, have presented a definition of values. It is not the aim to introduce another definition, but to underline the general role of values in economy and to present some authors who have introduced comprehensive lists of values relevant to business. Economists have been more interested in the meaning of value as price; nevertheless, some economists have focused on the role of values in business. In this current, we find, among others, Barnard organizations endure, however, in proportion to the breadth of the morality by which they are governed. This is only to say that foresight, long purpose, high ideals are the basis for the persistence of co-operation, Berntahl values lead and direct businessmen in their decision-making processes McMurry, If management is to cope successfully with its people problems, it must take into greater account than it usually does the roles played by values, Guth and Tagiuri the values that are most important to an executive have a profound influence on his strategic decision, England, the personal value systems of individual managers influence the organization...personal values systems are influenced by organization life, England and Lee, There is a real and intrinsic relationship between the level of success achieved by managers and their personal values and finally, McDonald and Gandz, A literature review indicates that values impact a wide spectrum of organizational effectiveness including the following: Strategic Decision-Making, Corporate Ethics, Operational Decision-Making, Interpersonal Conflict, Quality of Working Relationships, Career Choice and Progression, Employee Motivation and Commitment. Regarding the lists of values present in literature it is interesting to note the non-existence of a universally recognized list of primary values, the values most relevant to individuals. This situation is due to the fact that the preparation of a list is always influenced by various subjective and social elements. It could be affirmed that the elaboration of a list of primary values is affected by the values of the redactor! Table I contains some list of values present in literature.

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McDonald (1991)
Co-operation Diligence Integrity Openness Initiative Experimentation Aggressiveness Fairness Adaptability Creativity

England (1967)
Ambition Ability Obedience Trust Aggressiveness Loyalty Prejudice Compassion Skill Co-operation

Rokeach (1973)
Honesty Trust Humility Forgiveness Compassion Thankfulness Being service Peace Clemency Tranquility of

Learned (1959)
Love Relations Justice

Table I: Summary of some Lists of Values Present in Literature Beekun Williams Kriger, Seng Nonis and Den Hartog et (2005) (1997) (2005) Swift (2001) al. (1999)
Benevolence Efficiency Community Liberty Forgiveness Kindness Integrity Compassion/ empathy Honesty/ truthfulness Patience Trust Justice Equality Courage/inner strength Trust Humility Loving kindness Peacefulness Thankfulness Service to others Guidance Joy Equanimity Stillness/inner peace Security Self Respect Being respected Self-fulfillment Sense belonging Excitement of Positive Trustworthy Informed Just Win-win problem solver Encouraging Intelligent Decisive Administratively skilled Effective Bargainer Foresight Plans ahead Motive arouser Communicative Excellence Oriented Confidence Builder Honest Dynamic Co-ordinator Team Builder Motivational

Jurkiewicz Giacalone (2004)

Benevolence Generativity Humanism Integrity Justice Mutuality Receptivity Respect Responsibility Trust

Reave (2005)
Integrity Honesty Humility Respect for others Fair treatment Caring and concern Listening Appreciating others Reflective Practice Work as spiritual calling

Bird and Waters (1987)

Honesty in communication Fair treatment Special consideration Fair competition Organizational responsibility Social responsibility Respect for law

Fun and enjoyment Warm relationships Sense of accomplishment

Development Courtesy Cautiousness Equality Economy Consideration Formality Humor Forgiveness BroadMindedness Logic Autonomy Obedience Orderliness

Tolerant Conformity Honor

The above lists can be finally summarized in a more comprehensive list able to be related to TQM principles (see table II). The list has been elaborated with the help of experts in the field of values from different disciplines (especially philosophy and theology). In some cases, it was necessary to compromise and enlarge the meaning of the words, but it was always done respecting the semantic of the words. The resultant values are not filed per importance but based on the quantity of resemblances.

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Table II: The Primary Values

McDonald (1991)

England (1967)

Rokeach (1973)

Learned Beekun (1959) (2005)

Williams Kriger, (1997) Seng (2005)

Love Service to others Guidance Compassion/ Empathy Thankfulness Forgiveness Trust Loving kindness Kindness Honesty Honesty/ truthfulness Integrity Justice Equanimity

Nonis and Den Hartog Jurkiewicz Reave Swift (2001) et al. (1999) Giacalone (2005) (2004)
Being respected Trustworthy Self Respect Warm relationships Sense of belonging Humanism Generativity Mutuality Respect Benevolence Trust

Bird and Waters (1987)

Forgiveness Adaptability Courtesy Co-operation Consideration

Tolerant Compassion Co-operation Trust

Clemency Love Benevolence Communit Being of Relations Trust y Liberty service Thankfulness Compassion Forgiveness Trust

Respect for Special others consideration Fair Fair treatment treatment Caring and concern Work as spiritual calling Listening Appreciating others Honesty in communication

Integrity Cautiousness

Honor Loyalty

Honesty

Honest

Integrity Honesty Responsibility Integrity Reflective Practice Justice

Fairness Equality

Justice

Justice

Equality

Security

Just

Fair competition Respect for law

Humor

Tranquility Peace

Initiative Aggressiveness Diligence Ambition Creativity Autonomy Economy Aggressiveness

Peace Joy Stillness/inner peace Peacefulness Patience Initiative Courage/inner Strength

Fun and Positive enjoyment Excitement

Sense of Win-win accomplishment problem solver Intelligent Encouraging Decisive Motive arouser Effective Bargainer Dynamic Self-fulfillment Informed Administratively skilled Communicative Motivational Excellence Oriented Foresight Plans ahead Organizational responsibility

Development

Ability Skill

Competence Efficiency

Vision Experimentation Logic BroadMindedness Openness

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Humility Obedience Formality Orderliness Conformity Prejudice Obedience Humility Humility Formality Co-ordinator Receptivity Team Builder Confidence Builder Humility Social responsibility

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Principles of TQM Total Quality Management is defined as one such philosophy, which aims to provide organizations with a template for success through customer satisfaction. According to Lagrosen and Lagrosen, quality management is an entity consisting of three separate layers of increasing profundity... the first ... level consists of a number of practical tools and techniques on the second level, we find an array of more comprehensive models and systems ...the third level contains the phenomena that are referred to as values, principles or cornerstone of quality management. Hellsten and Klefsjo introduced a table including the core values (or principles) of three quality awards: Malcolm Baldrige National Quality Award, European Quality Award and the Swedish Quality Award. Moreno-Luzon, Peris and Gonzalez introduced the specific and generic principles of TQM and affirmed that these principles lead the implementation of TQM programs. Table III summarizes the TQM principles/core values from literature.
Table III: Principles and Core Values of Total Quality Management Moreno-Luzon, Perisy Gonzalez Specific Principles Customer orientation Committed leadership Participation and involvement by all Cultural change Internal co-operation Teamwork Partnership development Training Management by facts Design and conformity of process and products Process orientation Continuous improvement Generic Principles Global perspective Long-range objectives Shared vision Organizational climate Organizational learning Results orientation Necessary means Organizational structure Malcom Baldridge National Quality Award Customer-driven quality Leadership European Quality Award Core Values Customer focus Leadership and consistency of purpose People development and involvement Swedish Quality Award Customer orientation Committed leadership Participation by all

Partnership development

Partnership development

Partnership Learning from others Management by facts Prevention Process orientation Continuous improvement

Management by facts Design quality and prevention

Management and facts

by

process

Continuous improvement and learning Long-range view of the future

Long-range perspective

Results Focus

Results orientation Competence development Public responsibility

Public responsibility citizenship Valuing employees Fast response

and

Public responsibility

Faster response

It is now possible to extract the principles that occur more frequently than others and focus only on those TQM principles that can be directly affected by the values of the individuals called upon to implement the TQM programs:

23 1) 2) 3) 4) 5) 6) Customer orientation; Leadership commitment; Participation and involvement by all; Partnership development; Continuous improvement and learning; Long-range perspective,

And analyze the relationship between these principles and the primary values stemming from table II. Relationship between Primary Values and TQM Principles If the primary values are ignored, the TQM will not be implemented correctly because of lack of necessary motivation of those called upon to implement these programs. In other words, primary values permit internalization of the TQM principles and the overcoming of the resistance to change. In fact, as Mosadegh Rad noted, numerous studied carried out have shown that human resources problems are important barriers in implementing successful TQM, furthermore, employee involvement and commitment to the goals of the TQM process are critical in TQM success. Also Lagrosen the most effective way to achieve profound and longlasting changes in organizational behavior is through a change in consciousness, Camison, Cruz, Gonzlez the biggest problem of TQM implementation is that these programs have not been able to change all the organization system, always forgetting to impact and modify the human and social relations and Conti while the most tangible aspects of the TQM models were generally accepted, the intangible were hard to digest. Lagrosen noted that quality management has grown from some simple control techniques into a system of improvement that involves the entire organization whereas Ravlin y Meglino underlined that value congruence with the organization clearly indicate that perceived congruence relates positively to affective outcomes, including satisfaction, commitment and involvement. Finally, St. Thomas noted that values generate principles. Based on these premises, the hypothesis is that a TQM program based on principles should be founded on the personal value systems of the people in the organization or better said, personal value systems represent the necessary facilitating elements to implement the TQM programs correctly and effectively. In the following sections the relationship between each primary value and the TQM principles will be analyzed. 1) Relationship between the Primary Value Love and TQM Principles: According to Plato, Good people do not need laws to tell them to act responsibly, while bad people will find a way around the laws, in other words, where loves reigns, laws are unnecessary. In a workplace characterized by love, personalities and protagonists totally disappear, replaced by trust, passion, reciprocal respect and individual care. In a workplace were love reigns, all the members of the organization are capable of self-regulating the activities and all the norms become superfluous. Love means being tolerant, benevolent, co-operative, compassionate, grateful, forgiving, kind, respectful and finally, having a certain level of empathy with others. Love can affect all the TQM principles.
Table IV: Relationships between the Love and TQM Principles Primary Value TQM Principles Customer orientation Leadership commitment Love Participation and involvement by everybody Partnership development Continuous improvement and learning Long-range perspective

2) Relationship between Primary Value Honesty and TQM Principles: Honesty is a human quality consisting of behaving with integrity, transparency and sincerity. Honesty means recognizing facts as they are without distorting reality. Honest people do not lie, do not prepare snares, do not steal and do not manipulate reality. Honesty is the engine of social relations and business. Becker, although noting that scholars have confused integrity with other concepts (especially honesty and conscientiousness), recognizes that honesty is a necessary but not sufficient condition for integrity and affirms that employees with higher integrity are better workers than those with lower integrity, therefore, ceteris paribus, organizations having more employees with high integrity are more likely to survive and thrive than are organizations with fewer such employees.

24 Therefore honesty is merely one component of the larger picture. It is a necessary but not sufficient condition to define the Integer Homo. Honesty can affect the following TQM principles:
Table V: Relationships between the Honesty and the TQM Principles Primary Value TQM Principles Customer orientation Honesty Leadership commitment Participation and involvement by everybody Partnership development

3) Relationship between Primary Value Justice and TQM Principles: The word Justice stems from the Latin word iustus that derives from ius that means fair, right. Justice is the complete set of norms that regulate relations between people and institutions, authorizing, forbidding and allowing specific behaviors. Justice does not mean sharing things with all mankind. It consists of defining what and who is right. Justice in workplace generates healthy competition because everyone knows that he will receive what he is entitled to. Justice should be related to Love and Honesty. The organization that lacks respect and transparency will also lack justice. Reave indicates that justice and fairness are values important to most spiritual paths. Two recent surveys found that the highest priority for employees was fairness at work. So justice erases individualisms, egoisms and lies because everyone knows that equality and impartiality will always prevail. Justice can affect the following TQM principles:
Table VI: Relationships between the Justice and the TQM Principles Primary Value TQM Principles Leadership commitment Justice Participation and involvement by everybody Partnership development

4) Relationship between Primary Value Peace and TQM Principles: Peace is the predisposition to know oneself and ones capacity to create and be part of a social network. Peace implies an interior and exterior cheerfulness and is an emotional stability that allows one to face daily challenges with positive soul and, especially, allows for solving problems instead of creating new ones. Peace needs daily efforts to solve problems without being submitted to the difficulties. Peace determines solidarity, consolation, co-operation within the group. Peace can affect the following TQM principles:
Table VII: Relationships between the Peace and the TQM Principles Primary Value TQM Principles Customer orientation Peace Leadership commitment Participation and involvement by everybody Partnership development

5) Relationship between Primary Value Initiative and TQM Principles: Initiative is the result of something that occurs internally and that is constantly stimulating one in order to anticipate events and to be always proactive. It is directly related to peace. If there is no peace, creativity dies. The chairman and CEO of Levi Strauss and Co., Robert Hass, interviewed by Howard noted that at Levi, we talk about creating an empowered organization. It has to be the strategy and the values that guide them, the more you establish parameters and encourages people to take initiatives within those boundaries, the more you multiply your own effectiveness by the effectiveness of other people. Initiative can affect the following TQM principles:
Table VIII: Relationships between the Initiative and the TQM Principles Primary Value TQM Principles Customer orientation Initiative Leadership commitment Participation and involvement by everybody Partnership development Continuous improvement and learning

6) Relationship between Primary Value Competence and TQM Principles: Competence consists in knowing how to do something and it is strictly linked to knowledge. Considering that activities in the workplace are always the result of a specific form of learning and training, competence necessarily became

25 a must. Trigo noted studying is a virtue that leads and moderates according to the reason the desire to know the objective of this virtue is not the knowledge as such. This virtue provides to the man an honest desire to know the truth and to use it fairly. Nonaka and Takeuchi underlined that it is the ability to create new knowledge continuously that becomes the source of competitiveness in the knowledge society. The worker who uses his competence in a right and honest way is a resource for a company, especially in the case of implementing TQM programs. Competence can affect the following TQM principles:
Table IX: Relationships between the Competence and the TQM Principles Primary Value TQM Principles Customer orientation Competence Leadership commitment Participation and involvement by everybody Continuous improvement and learning

7) Relationship between Primary Value Vision and TQM Principles: Vision consists in seeing beyond others. Vision means to investigate new things, to open ones mind and, sometimes, to dream. Vision should be part of the background of all the workers, starting from the CEO who has to define the strategy, to the man at the machine who has to imagine new ways to do things, always in search of excellence. Vision is the value that leads in this search. Vision is never related to the present. It is where one wants to be in the credible future according to his or her possibilities. Vision can affect the following TQM principles:
Table X: Relationships between the Vision and the TQM Principles Primary Value TQM Principles Customer orientation Vision Leadership commitment Participation and involvement by everybody Partnership development Continuous improvement and learning Long-range perspective

8) Relationship between Primary Value Humility and TQM Principles: Probably the value humility is one of the most represented in management literature. Reave noted humble leaders who stay in the background is often the most effective. Collins, in his study of extraordinary performance achievements in good-to-great companies, found that Level 5 leaders are a study in duality; modest and willful, humble and fearless. Vera y Rodriguez-Lopez argued humility offers strategic value for firms by furnishing organizational members with a realistic perspective of themselves, the firm and the environment. In other words, humility is the virtue of realism. It consists of being aware of limitations and insufficiencies and behaving in accordance with this knowledge. More precisely, humility consists of self-recognition. Saint Theresa of Avila affirmed that humility represents the truth, meaning that humble individuals always see things as they are, the good as good and the bad as bad. The more humble, the better the vision of reality. Kallasvuo, President and CEO of NOKIA, noted humility is a vital quality in a leader, just as it is for a company. It gives you the strength to resist the safe conformity of benchmarking and instead try to think differently. It allows you (in fact compels you) to say that things have changed and we need to change, too. Humility can affect the following TQM principles:
Table XI: Relationships between the Humility and the TQM Principles Primary Value TQM Principles Customer orientation Humility Leadership commitment Participation and involvement by everybody Partnership development Continuous improvement and learning

9) Relationship between Primary Value Formality and TQM Principles: Formality means both how to organize things and how our interior is organized. If we put the man as the centre-piece of the organization, he should have the necessary formality to organize himself and his things in order to be able to implement TQM principles correctly. Formality guarantees that people with values remain in the organization and do not act outside its boundaries. Formality can affect the following TQM principles:

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Table XII: Relationships between the Formality and the TQM Principles Primary Value TQM Principles Customer orientation Formality Leadership commitment Participation and involvement by everybody

Table XIII summarizes the relationships between primary values and TQM principles.
Table XIII: Summary of Relationships between the Primary Values and TQM Principles Customer Leadership Employees Partnership Continuous Long-Range Orientation Commitment Participation Development Improvement Perspective Love Yes Yes Yes Yes Yes Yes Honesty Yes Yes Yes Yes Justice Yes Yes Yes Peace Yes Yes Yes Yes Initiative Yes Yes Yes Yes Yes Competence Yes Yes Yes Vision Yes Yes Yes Yes Yes Yes Humility Yes Yes Yes Yes Yes Formality Yes Yes Yes

Mediating Variables: Passion and Trust Passion and Trust are the results of living primary values that, at the same time, influence directly and with different intensity the principles of TQM more related to persons. The two variables are well-analyzed in literature at different intensities. Hosmer defines trust as the expectation by one person, group or firm of ethically justifiable behavior, i.e., morally correct decisions and actions based upon ethical principles of analysis on the part of other person, group or firm in a joint endeavor or economic exchange and emphasizes that trust can be composed of five specific components: integrity, competence, consistency, loyalty and openness. Schoorman, Mayer and Davis contend that all three factors of ability, benevolence and integrity can contribute to trust in a group organization, whereas Jones and George assert values contribute to the generalized experience of trust and can even create a propensity to trust that surpasses specific situations and relationships. According to Pelligra, when trust reigns in a community, progress flourishes in all its forms, including social, political and economic. Passion has been analyzed in different forms. The most common are to consider passion as commitment or enthusiasm. According to Lee and Miller employees who are committed and dedicated to their firms, are more apt to work in harmony towards the same strategic objectives and to make decisions with care and generosity of spirit. Passion is more than enthusiasm and commitment. Jones noted passion develops from a long-term commitment. It happens when you are taking actions that make a difference to something that provides you with meanings. It is a source of intrinsic energy that allows making a strong link between what one does and what he or she believes in. Schwartz emphasized that energy comes from four main wellsprings in human beings: body, emotions, mind and spirit. Boyatzis, McKee and Goleman noted that when asked, most businesspeople say that passion to lead, to serve the customer, to support a cause or a product, is what drives them. When that passion fades, they begin to question the meaning of their work. Klapmeier asserted you have to have passion to do something industry changing, you also need it to get you through all the setbacks. Jones reported the people I interviewed talked about the benefits of work passion in two major themes: their own rewards and rewards for the organization. Finally, Milne noted if people are passionate about what they do, they shall be happier and more productive. Just as importantly, they shall infect customers and co-workers with their positive attitude and stay longer with the company. So, the leading idea is that living primary values helps to generate passion and trust. In particular: 1) Love, because of its contribution to the elimination of individualities, protagonism and egoism, generates passion and trust; 2) Honesty, because of its contribution to reciprocal respect, generates passion and trust; 3) Justice, directly related to honesty, affects trust; 4) Peace, responsible for creating internal and external joy and harmony and predisposed to solving problems, generates passion and trust; 5) Initiative, representing the internal force to act, generates passion;

27 6) Competence generates passion because of eagerness always to learn more and trust because one trusts people whom one knows; 7) Vision affects passion and trust because all members share the same objectives; 8) Humility generates trust because of the possibility to correct bad habits; 9) Formality generates trust because it guarantees harmonious movement within the organization.
Table XIV: Relationships between Values and Mediating Variables Passion Trust Love Yes Yes Honesty Yes Yes Justice Yes Peace Yes Yes Initiative Yes Competence Yes Yes Vision Yes Yes Humility Yes Formality Yes

Interaction Model Dean and Bowen define Total Quality as a philosophy or an approach to management that can be characterized by its principles, practices and techniques and emphasize that Total Quality has come to function as a sort of Rorschach test, to which peoples reactions vary as a function of their own beliefs and experience. Tari noted the literature has pointed out that TQM and human resources management go hand in hand, the latter being the basis for part of the important success of TQM. Nevertheless, practice shows a lower interest in the human side. At times, it has been found that TQM success depends critically on human aspects. Dahlgaard and Dahlgaard-Park stressed the importance of understanding the human factor; the first aim of a quality strategy is to build quality into people through strengthening of both Core Values (CV) and Core Competencies (CC)...if CV is ignored, the company will not be able to utilize the CC, which they try to build into people. Trust, respect, benevolence, integrity, loyalty, justice and honesty are some identified elements, which can be categorized by the term CV. Sosik noted more recent empirical research demonstrates that values directly affect behavior by encouraging individuals to act in accordance to their values. Drury noted it appears that human factors and the quality movement can work well together and have much to offer each other by co-operation. Schwartz proposes a new contract between organizations and employees we envision a new and explicit contract that benefits all parties: organizations invest in their people across all dimensions of their lives to help them build and sustain their value. Individuals respond by bringing all their multi-dimensional energy whole-heartedly to work every day. Both grow in value as result. Figure 1 explains the interaction model between Primary Values and TQM principles. The hypothesis is that the living of primary values generates passion and trust among workers that help to reduce the values conflict that generates cognitive dissonance and, consequently, tempers the introduction of TQM programs both by establishing cognitive harmony and by building a sense of shared objectives. Finally, the cognitive harmony will have a positive impact on productivity and job performance which, in some circumstances, can have a significant impact on corporate financial performance.

Act

Primary Values Love Honesty Justice Peace Initiative Competence Vision Humility Formality

TQM Principles Mediating Variables

Customer orientation Leadership commitment

Passion Trust

Participation and involvement by all Partnership development Continuous improvement and learning Long-range perspective

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Figure 1: Model of Relationships between Primary Values and TQM Principles

Managerial Implications According to Brown and Trevino, individuals are attracted to and are selected into organizations on the basis of perceived person-organizational values fit. Barsade, Ward, Turner and Sonnenfeld noted that this fit is important because people care about how similar they are to others on a variety of dimensions, people prefer to interact with other individuals or groups who have (or are perceived to have) attitudes and values similar to their own. England end Lee emphasized value patterns predict success and could be used in making selection and placement decisions. Therefore, the first managerial implication is that organizations should clearly state the values of the company, look for values assonance during the recruiting process and continuously verify and stimulate the person-organizational values fit. The objective should be, as Dean and Bowen stressed, on focusing on the selection of a whole person (i.e., not just technical skills, but also personality traits and needs) who will fit not only specific job requirements, but also the unique characteristics of the overall organization. Parish, Cadwallader and Busch noted as managers make decisions for coping with change, they must consider not only how firm performance will be affected but also how employees will be affected introducing the second managerial implication; the need to evaluate, when introducing changes, how the human factor will be affected and introduce the needed interventions. Finally, managers should begin focusing on the spiritual needs of the workers because as Dahlgaard and Dahlgaard-Park noted, only the satisfaction of both mental and spiritual needs, will make man happy and content. Conclusions It seems clear that personal values can play an important role in the implementation of TQM programs, being the stimulators of workers motivation. This paper represents the first attempt to integrate into TQM theory the values of people called upon to implement TQM programs. The contributions are the following: presentation of a summary of values list in literature and primary values detection, presentation of a summary of TQM principles both from literature and quality awards, introduction of the leading idea that passion and trust are the results of living the primary values and presentation of a theoretical model of relationship between primary values and TQM principles. This being a first attempt, it may contain some limitations. In particular, it is important to underline the difficulties of moving among different fields of study (ethics, philosophy, psychology, religion, etc.), the difficulty of defining with exactitude the variables of the model, the inexistence of empirical data to validate the model, the inexistence of a clear and unique terminology, sometimes also with difficulty of comprehension and, finally, the inexistence of specific hypothesis of investigation. For the future, the relationships between primary values and TQM principles should be analyzed in depth, aided by companies that are already implementing TQM programs based on values. The validation of the role of Passion and Trust based on research results and the measurement of the intensity among the variables of the mode should be evaluated. First Implement by Vidya (09.03.09) Second Implement by Vidya (10.03.09)

Soften

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Ashish (14-3-2009)