Approaches to business ethics can be roughly divided into two streams: ‹codes of behavior’ and ‹forms of subjectification’, with code-oriented approaches clearly dominating the field. Through an elaboration of poststructuralist approaches to moral philosophy, this paper questions the emphasis on codes of behaviour and, thus, the conceptions of the moral and responsible subject that are inherent in rule-based approaches. As a consequence of this critique, the concept of a practice-based ‹ethics of responsiveness’ in which ethics is never final but rather (...) always ‹to come’, is investigated. In such an approach the ethical self is understood as being continuously constituted within power/knowledge relations. Following this line, we ask how one can become a responsible subject while also acknowledging certain limits of full responsibility. We thereby explore responsibility as a considered but unconditional openness in response to the other. (shrink)

The literature acknowledges a distinction between immoral, amoral and moral management. This paper makes a case for the employee (at any level) as a moral agent, even though the paper begins by highlighting a body of evidence which suggests that individual moral agency is sacrificed at work and is compromised in deference to other pressures. This leads to a discussion about the notion of discretion and an examination of a separate, contrary body of literature which indicates that some individuals in (...) corporations may use their discretion to behave in a socially entrepreneurial manner. My underlying assumption is that CSR isn’t solely driven by economics and that it may also be championed as a result of a personal morality, inspired by employees’ own socially oriented personal values. A conceptual framework is put forward and it is suggested that individuals may be categorized as Active or Frustrated Corporate Social Entrepreneurs; Conformists or Apathetics, distinguished by their individualistic or collectivist personal values. In a discussion of the nature of values, this paper highlights how values may act as drivers of our behavior and pays particular attention to the values of the entrepreneur, thereby linking the existing debate on moral agency with the field of corporate social responsibility. (shrink)

During the past twenty years, there has been an explosion of new interest in entrepreneurs and their activities. Yet only recently has serious research attention been devoted to the ethical problems encountered by entrepreneurs and their organizations. Entrepreneurs face uniquely complex moral problems related to basic fairness, personnel and customer relationships, distribution dilemmas, and other challenges. This essay surveys contemporary research in entrepreneurial ethics, examines the kinds of ethical dilemmas entrepreneurs confront, identifies major research topics and methodological approaches, and discusses (...) possible directions for future research. (shrink)

I would like to suggest another way to go further toward a new economy of power relations, a way which is more empirical, more directly related to our present situation, and which implies more relations between theory and practice. It consists of taking the forms of resistance against different forms of power as a starting point. To use another metaphor, t consists of using this resistance as a chemical catalyst so as to bring to light power relations, locate their position, (...) and find out their point of application and the methods used. Rather than analyzing power from the point of view of its internal rationality, it consists of analyzing power relations through the antagonism of strategies.[…]Let us come back to the definition of the exercise of power as a way in which certain actions may structure the field of other possible actions. What, therefore, would be proper to a relationship of power is that it be a mode of action upon actions. That is to say, power relations are rooted deep in the social nexus, not reconstituted "above" society as a supplementary structure whose radical effacement one could perhaps dream of. In any case, to live in a society is to live in such a way that action upon other actions is possible-- and in fact ongoing. A society without power relations can only be an abstraction. Which, be it said in passing, makes all the more politically necessary the analysis of power relations in a given society, their historical formation, the source of their strength or fragility, the conditions which are necessary to transform some or to abolish others. For to say that there cannot be a society without power relations is not to say either that those which are established are necessary or, in any case, that power constitutes a fatality at the heart of societies, such that it cannot be undermined. Instead, I would say that the analysis, elaboration, and bringing into question of power relations and the "agonism" between power relations and the instransitivity of freedom is a permanent political task inherent in all social existence.[…]In effect, between a relationship of power and a strategy of struggle there is a reciprocal appeal, a perpetual linking and a perpetual reversal. At every moment the relationship of power may become a confrontation between two adversaries. Equally, the relationship between adversaries in society may, at every moment, give place to the putting into operation of mechanisms of power. The consequence of this instability is the ability to decipher the same events and the same transformations either from inside the history of struggle or from the standpoint of the power relationships. The interpretations which result will not consist of the same elements of meaning or the same links or the same types of intelligibility, although they refer to the same historical fabric, and each of the two analyses must have reference to the other. In fact, it is precisely the disparities between the two readings which make visible those fundamental phenomena of "domination" which are present in a large number of human societies.Michel Foucault has been teaching at the Collège de France since 1970. His works include Madness and Civilization , The Birth of the Clinic , Discipline and Punish , and History of Sexuality , the first volume of a projected five-volume study. (shrink)

In his later writings on ethics Foucault argues that rapport à soi – the relationship to oneself – is what gives meaning to our commitment to ‘moral behaviour’. In the absence of rapport à soi, Foucault believes, ethical adherence collapses into obedience to rules (‘an authoritarian structure’). I make a case, in broadly Levinasian terms, for saying that the call of ‘the other’ is fundamental to ethics. This prompts the question whether rapport à soi fashions an ethical subject who is (...) unduly self-concerned. Here we confront two apparently irreconcilable pictures of the source of moral demands. I describe one way of trying to reconcile them from a Foucaultian perspective, and I note the limitations in the attempt. I also try to clear away what I think to be a misunderstanding on Foucault’s part about what is at stake in the choice between these pictures. To clarify my critique of Foucault, I also relate it to a similar recent critique of virtue ethics by Thomas Hurka. (shrink)

The last twenty years have been characterised by a significant shift inattitudes towards enterprise, entrepreneurship and small business.However though valued, entrepreneurs and small businesses are underincreasing pressure to be mindful of the social and moral implicationsof their activities. These developments have given the question ofbusiness ethics a central place in organisational research. Much of thisattention has been directed at the large organisation, despite the factthat the majority of businesses are small firms.A significant amount of the research in the area of (...) business ethicsis prescriptive in orientation with an underlying assumption thatenterprise and ethics are mutually exclusive, with a key aim being tobring them together. In looking at the question of ethics and enterprise(understood here as small business activity) this paper will argue thata prescriptive approach should be avoided and an alternative will beoutlined. With reference to the concept of Lebensfuhrung,translated in Weber''s The Protestant Ethic and the Spirit ofCapitalism as the "manner of leading one''s life", this paper willargue that rather than conceiving of enterprise as an activity whichneeds an infusion of ethics, enterprise is by its very nature ethical.It is ethical in the sense of advocating a particular way by which oneshould live one''s life or in the case of small business owners,presenting an account of how a small business should be owned, nurturedand developed. (shrink)

At the heart of entrepreneurship are imagination, creativity, novelty, and sensitivity. It takes these qualities to develop a new product or service and bring it to market, to envision the possible impacts a new product may make and come up with novel and creative solutions to problems that may arise. These qualities go to make up what could be called the spirit of entrepreneurship, a spirit that involves the ability to handle the experimental nature of entrepreunerial activity. These same qualities (...) are crucial for moral decision making, and an ethical approach which emphasizes imagination, creativity, and has an experimental thrust is much better adapted to the entrepreneurial activity and much more relevant to the unique situations that entrepreneurs face. In this sense, the process approach to ethics developed in this article is a unifying framework that brings together the activity of entrepreneurship and moral decision making. (shrink)

What is the difference between entrepreneurship and altruism? This paper argues that the two differ only in degree, not in kind. Entrepreneurship, in its most generic form, is an expression of freedom in the economic realm and is therefore as deserving of zealous protection as is free speech. Furthermore, entrepreneurial success is as much the result of contingency as it is of design, and entrepreneurial failures vastly outnumber successes; these two issues point to the fairness of the entrepreneurial process.

Foucault’s critics have often ignored or misunderstool Foucault’s later work, The History of Sexuality and related texts. Only by careful reading of these texts is it possible to appreciate the maturity of Foucault’s social critism, to distil an implicit social theory from his writings, and to gage the true significance of his contributions. In this paper, The History of Sexuality is first placed in the context of Foucault’s earlier works, then used, along with other texts, to answer the most common (...) and famous critiques of his work. In the process, the contours and virtues of Foucault’s implicit social theory are indicated. Similarities with Nietzsche, Weber and Critical Theory are mentioned, but it is suggested that Foucault is in many ways a unique and uniquely significant thinker. Finally, it is argued that Foucault’s works should not be dismissed, as is all too common, but that his provocative reformation of social theory can and should be received and criticized as such. (shrink)

This volume is a wonderful introduction to Foucault and a testimony to the deep humanity of the man himself.

Taking a fundamentally critical approach to the subject of business ethics, this book deals with the traditional material of ethics in business, as well as introducing and surveying some of the most interesting developments in critical ethical theory which have not yet been introduced to the mainstream. Including chapters on different philosophical approaches to ethics, this is a highly structured and clearly written textbook, the first book of its kind on this often neglected aspect of business.

The Hermeneutics of the Subject is the third volume in the collection of Michel Foucault's lectures at the College de France, one of the world's most prestigious institutions. Faculty at the college give public lectures, in which they can present works-in-progress on any subject of their choosing. Foucault's were more speculative and free-ranging than the arguments of such groundbreaking works as The History of Sexuality or Madness and Civilization . In the lectures comprising this volume, Foucault focuses upon the ways (...) the "self" and consequently "self-study" have been conceived since the days of antiquity, starting with Socrates. Definitions and conceptions of "self-study" in Greek and Roman literature, Foucault argues, remain in force today, and underlie modern interpretations of the self. Engaging, engrossing, and provocative, The Hermeneutics of the Subject reveals Foucault at the height of his powers. (shrink)

"My work has had nothing to do with gay liberation," Michel Foucault reportedly told an admirer in 1975. And indeed there is scarcely more than a passing mention of homosexuality in Foucault's scholarly writings. So why has Foucault, who died of AIDS in 1984, become a powerful source of both personal and political inspiration to an entire generation of gay activists? And why have his political philosophy and his personal life recently come under such withering, normalizing scrutiny by commentators as (...) diverse as Camille Paglia, Richard Mohr, Bruce Bawer, Roger Kimball, and biographer James Miller? David M. Halperin's Saint Foucault is an uncompromising and impassioned defense of the late French philosopher and historian as a galvanizing thinker whose career as a theorist and activist will continue to serve as a model for other gay intellectuals, activists, and scholars. A close reading of both Foucault and the increasing attacks on his life and work, it explains why straight liberals so often find in Foucault only counsels of despair on the subject of politics, whereas gay activists look to him not only for intellectual inspiration but also for a compelling example of political resistance. Halperin rescues Foucault from the endless nature-versus-nurture debate over the origins of homosexuality ("On this question I have absolutely nothing to say," Foucault himself once remarked) and argues that Foucault's decision to treat sexuality not as a biological or psychological drive but as an effect of discourse, as the product of modern systems of knowledge and power, represents a crucial political breakthrough for lesbians and gay men. Halperin explains how Foucault's radical vision of homosexuality as a strategic opportunity for self-transformation anticipated the new anti-assimilationist, anti-essentialist brand of sexual identity politics practiced by contemporary direct-action groups such as ACT UP. Halperin also offers the first synthetic account of Foucault's thinking about gay sex and the future of the lesbian and gay movement, as well as an up-to-the-minute summary of the most recent work in queer theory. "Where there is power, there is resistance," Michel Foucault wrote in The History of Sexuality, Volume I. Erudite, biting, and surprisingly moving, Saint Foucault represents Halperin's own resistance to what he views as the blatant and systematic misrepresentation of a crucial intellectual figure, a misrepresentation he sees as dramatic evidence of the continuing personal, professional, and scholarly vulnerability of all gay activists and intellectuals in the age of AIDS. (shrink)

Michael Foucault's writing has shaped the teaching of half a dozen disciplines, ranging from literary criticism to the history of criminology. But none of his books offers a satisfactory introduction to the entire complex body of his work. The Foucault Reader precisely serves that purpose. It contains selections from each area of Foucault's thought, a wealth of previously unpublished writings, and an interview with Foucault during which he discusses his philosophy with unprecedented candor.

Governmentality draws on Foucault's work along with wider analytical frameworks to reclaim centre stage for this sociological concept. The author argues for a new understanding of how the individual is related to the state and vice versa.

An exciting and highly original examination of the practices of truth-telling and speaking out freely (parr?sia) in ancient Greek tragedy and philosophy. Foucault discusses the difficult and changing practices of truth-telling in ancient democracies and tyrannies and offers a new perspective on the specific relationship of philosophy to politics.

In this remarkable book Michel Foucault, one of the most influential thinkers of recent times, calls us to look critically at specific historical events in order to uncover new layers of significance.

“ S pace, K no w l edge and P o w e r ” , en tr ev i s t a r ea l i z a d a en 1982 y pub li cada en P aul R ab i no w , The Foucau l t R eade r , N ueva Y o r k, 1984. A quí se pub li ca de acue r do a l a ve r s i ón f r (...) ancesa, t r aduc i da por P ab l o Bli t s t e i n y Tadeo L im a. (shrink)