The Academy of Management formally adopted a Code of Ethical Conduct in 1990. During the subsequent 15 years, almost nothing had been published about it and its value as a formal document meant to guide professional practice. Rather surprisingly then, in December 2005 an entirely new Code of Ethics was introduced by the Academy’s Board, to take effect in February 2006. Why was a new code promulgated? More broadly, what do the contents of these codes, the processes of their promulgation, (...) and their expressed purposes, suggest about the value of such codes for similarly situated professional associations, in general? This article seeks to identify key strengths and weaknesses of the original code, begin an assessment of the potential value of the new code, and so stimulate debate. Further, not only is this a call to the members of the Academy to engage in some thoughtful debate and possible amendment of its new code, but also a caution to all such associations to take seriously the hurdles that must be jumped before any code can be developed and promulgated to worthwhile effect. (shrink)

In an era of domestic and economic reform wherein deregulation/privatisation becomes a priority, short shift has too often been given to evaluative analyses of business activities. Evaluative monitoring and oversight are especially needful in highly competitive international business environments, where the temptations are very strong to adjudge individual effectiveness by the sole criterion of the bottom line. But what additional or alternative criteria should be administered, and by whom, is less clear. That any but the most vague Judeo-Christian or secular (...) ethical standards are applicable (e.g. notions of fairness) is widely contested. The debate is significantly only widened when doing business across national borders involving peoples from different cultures and languages. This section is devoted to explicating the normative role of international codes of conduct for guiding the decision making of managers involved in multinational operations, and clarifying what ethical frameworks are available to the international manager for taking decisions which require selecting actions inconsistent with either home or host country demands. (shrink)

Fethullah Gülen, a leader of interfaith and intercultural dialogue, writes of “humanity’s vicegerency” that includes “reaping the bounties of the Earth . . . within the framework of the Creator’s orders and rules.” What might this mean for international business ethics in general, and the expansion of Islamic banking practices and global financial ethics in particular? Forthrightness and transparency are critical in the contemporary development and spread of what are nominated Islamic or shariah-compliant financial products and services. This paper seeks (...) to explore the advantages of acceptably disparate analyses of shariah-compliance, by suggesting how a Gülen-like religion-state symphonia can evolve. The resulting arrangement of financial affairs would thus allow for real diversity inbanking options for all sorts of clients, carving out a space for secular and religious-based institutions, alike, in the global marketplace. (shrink)