Ethics & Integrity

What is Ethics? Ethics concerns right or wrong behaviour defined in terms of moral choices. Ethics refers to principles by which to evaluate behaviour as right or wrong, good or bad. Aristotle considers ethics to include the good life which meant a life worth living or life that is satisfying. Ethics is theorizing about right conduct and good life, whereas morals are the actual practice of right conduct and good life. For example stealing, lying, cheating, killing and indifference to the well-being of others are considered to be unethical. Preserving human life, concerns for others, honesty and truthfulness are considered to be ethical. Ethics can be divided in two types – descriptive and normative ethics. Normative ethics describes the standard for the rightness and wrongness of acts whereas descriptive ethics is an empirical investigation of people’s moral beliefs. There are three important normative ethics theories: 1. Virtue Ethics 2. Consequentialism (prominently utilitarianism) 3. Denotological Ethics (prominently Kantianism) Virtue Ethics: Virtue ethics focuses on the character of the agent rather than on the formal rules for or the consequences of actions. The key elements of virtue ethical thinking are based on the approaches to ethical thinking of the ancient and medieval periods. The roots of the Western tradition lie in the work of Plato and Aristotle, but virtues are important also in traditions of Chinese moral philosophy. Virtue theory returned to prominence in Western philosophical thought in the twentieth century. Virtue ethics includes an account of the purpose of human life, or the meaning of life. To Plato and Aristotle, the purpose was to live in harmony with others, and the four Cardinal Virtues were defined as prudence, justice, fortitude and temperance. The Greek idea of the virtues was later incorporated into Christian moral theology. Proponents of virtue theory sometimes argue that a central feature of a virtue is that it is universally applicable. Consequentialism Consequentialism refers to those moral theories, which hold that the consequences of a particular action form the basis for any valid moral judgment about that action. Thus, from a consequentialist standpoint, a morally right action is one that produces a good outcome, or consequence. Utilitarianism is a specific strand of consequentialist ethics. Utilitarianism is the idea that the moral worth of an action is solely determined by its contribution to overall utility, that is, its contribution to happiness or pleasure as summed up among all persons. The more happiness or pleasure for the more people, the better. It is consequentialist because the moral worth of an action is determined by its outcome, and that the ends justify the means. Utilitarianism can also be characterized as a quantitative and reductionist approach to ethics. Utility – the good to be maximized – has been defined by various thinkers as happiness or pleasure (versus sadness or pain). It has also been defined as the satisfaction of preferences. It may be described as a life stance with happiness or pleasure as ultimate importance. In general use of the term utilitarian often refers to a somewhat narrow economic or pragmatic viewpoint. However, philosophical utilitarianism is much broader than this; for example, some approaches to utilitarianism also consider non-humans (animals and plants) in addition to people. Deontological Ethics: Deontological ethics has also been called “duty” or “obligation” based ethics. Deontologists believe that ethical rules “bind you to your duty”, and they look at the rightness or wrongness of actions themselves, as opposed to the rightness or wrongness of the consequences of those actions. Deontological ethics looks at our fidelity to principle and disregards the consequences of a particular act, when determining its moral worth. Kantianism (or Kantian ethical theory) is deontological, revolving entirely around duty rather than emotional feelings or end goals. The core concept is “duty”, or what one ought to do in certain situations. Kantianism states that truly moral or ethical acts are not based on self-interest or the greatest utility, but on a sense of “duty” and a sense of what is right and fair on a wider level (despite the possible consequences for the individual and their usefulness for others). Kantian theories are based on the work of the German philosopher Immanuel Kant (1724 – 1804). Kant thought that human beings occupy a special place in the world, and that morality can be summed up in one, ultimate commandment of reason, or imperative, from which all duties and obligations derive. A categorical imperative denotes an absolute, unconditional requirement that exerts its authority in all circumstances, both required and justified as an end in itself.Kant argued against utilitarianism and other moral philosophy of his day, because for example an utilitarian would say that murder is OK if it does maximize good for the greatest number of people; and he who is preoccupied with maximizing the positive outcome for himself would see murder as OK, or irrelevant. Therefore, Kant argued, these moral systems cannot persuade moral action or be regarded as basis for moral judgments because they are based on subjective considerations. A deontological moral system was his alternative, a system based on the demands of the categorical imperative. As an example of these categorical imperatives or duties, the philosopher W.D. Ross built upon Kant’s theory and listed a few basic duties. One should: tell the truth; right the wrongs that one has done to others; act justly; help others in respect to virtue, intelligence, and happiness; improve oneself with respect to virtue and intelligence; give thanks; and avoid injury to others. In Kant’s words; “Act so as to treat others as ends and not merely as means”. Take corruption as an example. Virtue ethics will consider corruption as a break of several categorical imperatives, including to avoid injury and to act justly, because corruption is to favour certain people. Likewise, deontological ethics (Kantianism) will look at your commitment to principle (and disregard the consequences of a particular act), and will argue that corruption involves deception and undermines the rational and moral capacity of those involved, and therefore deem

Intelligence and Emotional intelligence : According to Douglas Hofstadter, Pulitzer-prize winning author of the brilliant book Godel, Escher, Bach, intelligence can be defined in terms of the following eight abilities: 1. To respond to situations very flexibly. 2. To take advantage of the right time and right place. 3. To make sense of ambiguous or contradictory messages. 4. To recognize the importance of different elements of a situation. 5. To find similarities between situations despite differences that may separate them. 6. To draw distinctions between situations despite similarities that may link them. 7. To synthesize new concepts by taking old concepts and combining them in new ways. 8. To develop ideas that are novel. Without the intelligent guidance of emotions, human beings cannot respond to situationsvery flexibly, take advantage of the right time and right place, make sense of ambiguous or contradictory messages, recognize the importance of different elements of a situation, find similarities between situations despite differences that may separate them, draw distinctions between situations despite similarities that may link them, synthesize new concepts by taking old concepts and combining in new ways, or develop ideas that are novel. Without the guidance of emotions we cannot be intelligent. Without the guidance of emotions we cannot be rational. • Emotional intelligence is registered through deep listening — listening to oneself and listening to others (Kramer 1995, 1999). • People who are high in emotional intelligence know how to listen to their emotions and regulate their intensity so they are not hijacked by them. • Emotionally intelligent people know how to keep disruptive emotions in check. • Emotionally intelligent people sense the effect their emotions have on others. • Emotionally intelligence people know how to deploy their strengths and compensate for their weaknesses. • Emotionally intelligence people listen to other people’s emotions and can empathize with them. • Emotionally intelligent people act ethically and build trust through integrity andreliability. • Emotionally intelligent people admit their own mistakes and learn from them. • Emotionally intelligent people are comfortable with new ideas and new information. • Emotionally intelligent people are skilled at listening to a group’s emotional currents and discerning the power relationships. • Emotionally intelligent people can negotiate and resolve disagreements. • Emotionally intelligent people listen to other people and know how to communicate effectively.   Emotionally intelligent behavior is a prerequisite for building bridges of mutual understanding and trust in the space between people — in “administrative space.”   Niccollo Machiavelli (1469-1527) said that there are two types of governments – monarchy and free state(republic). He said that free states require virtuous citizens who care more for the state than themselves, and realistically people generally care more about their private interests or group concerns. Overtime, eventually there is failure of republic since they corrupt the state to achieve their private interests at the expense of the state. Paul Appleby, one of first presidents of the American society of Public Administration, counter argued above argument and felt that for a free state to remain a free state, virtuous public servants, who shared common social ethics of concern for public interest, were essential. A free state, where private interests think about maximizing their own good and refusing to consider common good is likely to self-destruct over time unless the nation’s leaders and bureaucracy act to focus public policy on public interests. He agreed that when citizens viewed their welfare as individuals and groups separate from the republic and, more important, from the welfare of the republic, then the society would become morally corrupt. To avoid that end, he argued that public servants must maintain democratic morality social ethics. He emphasized following fundamental values in civil servants • Importance of public trust in leading nation • The role of nation in curbing excesses and inadequacies of market system • The need of civic virtue • The commitment of the nation to continued social and economic progress. And these values are now more important considering globalization of economics, political influence of corporate , crime and corruption, environmental pollution and terrorism. He felt that public administrators should always perform their actions withing the large context of democracy. Rule of law and Elections must overrule public administrators. Of the three contemporary theories of ethics that is rule based, consequential and virtue, Appleby advocated virtue ethics for public officials. He said, “Moral performance begins in individual self-discipline on the partof officials, involving all that is meant by the word ‘character’” (1965, 344).But character is not enough for his democratic morality. The administrative process must also support individual group judgment that reflects a whole public or oneness responsibility. Individual public administrator’s honesty is not sufficient as there must also be “a devoted guardianship of the continuing reality of democracy”.   Ideally, democracy should force private and special interests into a pluralistic mill that creates a majoritarian calculus that reflects the larger public interest. Eventually, the mill grinds and blends the myriad of private and special interests into one public interest. Hierarchy forces top officials to homogenize and moralize the private and special interests through the mill of organizational echelons. The role of the public servant is to sort though those various private and special interests and help transform them into a “public will.” Thus, politics and hierarchy are causal agents to the public servant, who must creatively search for a “public will to be.” He argued that this milling of private and special interests could occur only if legislative and administrative devices, such as due process and proper administrative notice, exist together. They must ensure that the public policy decisions emerged out of the complexity rather than out of the simplicity of particular private and special interests. Appleby said, “Our poorest governmental performances, both technically and morally, are generally associated with conditions in which a few citizens have very disproportionate influence” Essential Wisdoms Another challenge for the moral public administrator is to recognize that four essential wisdoms help us understand the context of public service. • First, there

Emotions in Weber’s bureaucracy Vs in modern neuroscience : Weber’s bureaucracy prescribed complete impersonality and absence of emotions for rational administration. But Neuroscientific studies in last decade has shown that rationality and emotions are not separate compartments in the brain rather they are extrinsically interwoven. Charles Darwin in 19th century showed that emotions are adaptive in the evolution of human beings.Joseph Ledoux has said “Many emotions are product of evolutionary wisdom, which probably has more intelligence that human minds together.” Researchers have shown conclusively that emotions are a form of intelligent awareness. Emotions are what make us human. Emotions tell us what is valuable and important to us and to others. They signal the meaning of events. They serve as essential guide for humans to make rational choices. Without guidance of emotions, one become irrational, detached from reality. Is not this detachment from reality the very definition of “occupational psychosis” (John Dewey), “professional deformation”(Thorsein Veblen), “trained incapacity” (Philip Selznick), and “bureaupathology” (Robert Merton)? We now have conclusive biological evidence that decision-making is neurologically impossible without being informed by emotions. Contrary to the classical model, decision-making is arbitrary when it is not infused with the intelligence of emotions. Bureaucracy on emotions –Modern neuroscience on emotions Make us inefficient– Make us effective Sign of weakness– Sign of strength Interfere with good judgement– Essential to good judgement Distract us –Motivates us Obstruct, or slow down, reasoning— Enhance, or speed up, reasoning Arbitrary and tyrannical— Build trust and connection Weaken neutrality— Activate ethical values Inhibit the flow of objective data— Provide vital information and feedback Complicate planning— Spark creativity and innovation Undermine management— Enhance leadership

Public Sector Ethics : The freedoms and welfare are usually understood as the state or the public sector. The state is not only in the ethical theory of positive and conventional rights the foremost provider of rights and welfare, but the state is also the main provider of rights as understood by most people and in most circumstances. In other words, negative duties are an obligation for everybody, whereas positive obligations are the duty of some particular group or institution, usually the state. The public sector or the state is the government with all its ministries, departments, services, central/provincial/local administrations, parastatal businesses and other institutions. The public sector is composed of two core elements; at the political level there are the political institutions where policies are formulated and the (major) decisions are made, and at the administrative level there is the public sector administration, which is in charge of implementing these policies and decisions. This implementing level is also called the civil service or state administration or bureaucracy. The distinction between politics and administration is not entirely clear, however, because the administration also have quite some discretionary powers. Public sector activities range from delivering social security, administering urban planning and organising national defence to the provision of health, schools and roads. In principle, there is no limit to what the state can do. There is, however, much debate on how much the state should intervene, like in the economic sectors and in the private life of their citizens. This is a political question, and the debate about the role and the size of the state and the public sector (as opposed to the private sector) is probably the single most important dividing line in political philosophy, with the socialists preferring greater state involvement, libertarians favouring only minimal state involvement (security and property protection), whereas conservatives and liberals are favouring state involvement in some aspects of the society but not others. Ethics is rarely a matter of concern in the ideology debate on the role of the state, but ethics is a natural concern in the discussion on the actual role of the politicians and the state administration. No matter how big and what role the state is playing (and supposed to be playing), both politicians and civil servants have discretionary powers; they make decisions that affects a lot of people. Therefore, these decisions ought to be based on some form of ethics. For instance, the public (a nation’s citizens) will normally expect the country’s politicians and public servants to serve in the public interest, and to serve in a rational and efficient way. They will not want them to pursue narrow private, personal, or group interests. Professional, public sector ethics of civil servants and politicians are somewhat different from the personal ethics of individuals. In addition to the personal ethical values and principles of individuals (like respect for others, honesty, equality, fairness, etc.), the professional public servant faces another context and an additional set of values and principles. Although the public sector is a labyrinth of agencies with different tasks, reporting lines, levels of responsibility and ethical cultures, we are looking for these “universal” or basic principles of public service. There are also some differences between public sector ethics and private sector (business) ethics. The aim of the private corporation or business is, in general, to make money, whereas the public sector is meant to perform functions for the society as a whole, according to general and political priorities. For instance, a private company can choose to donate some of its profits to charity, but a public agency may be prohibited from such largesse with public funds (without a specific mandate to do so). The context is different, and the principles of operation between the public and business sectors differ. According to Kinchin (2007), the ethics of public service is (should be) based on five basic virtues; fairness, transparency, responsibility, efficiency and no conflict of interest. There are, however, other principles in operation, and public servants face several dilemmas, for instance when the bureaucrats’ private ethics collide with his professional public work ethics or organisational cultures.

Codes of Conduct and Codes of Ethics : A code of conduct is a set of rules outlining the responsibilities of ¬ or proper practices for ¬ an individual or organization. Related concepts include codes of ethics and honour codes. One definition of a “Code of Conduct” is “principles, values, standards, or rules of behaviour that guide the decisions, procedures and systems of an organization in a way that (a) contributes to the welfare of its key stakeholders, and (b) respects the rights of all constituents affected by its operations.” Several international and national agencies have developed Codes of Conduct or Codes of Ethics for their employees. This ethical standard setting is to a large extent based on Weberian principles. It can be an important guide to making decisions on complicated ethical issues, and they can provide the basis for an environment where citizens are aware of the basic standards of behaviour to be expected from public sector employees. International codes of conduct or codes of ethics can support national public sector statutes and criminal laws, and can add to the national legal framework. One international standard is the International Code of Conduct for Public Officials adopted by the United Nations General Assembly in 1996. However, the most renowned codes is the Model Codes of Conduct for Public Officials developed by the Council of Europe and adopted by the Member States in 2000. These codes serve as a reference point and an ideal for many state administrations; they are intended to set a precedent for countries drafting their own mandatory codes of conduct. Many of the standards are similar to the United Nations Code of Conduct, but the Council of Europe text goes further into aspects of public service conduct linked to anti-corruption measures and policies. The Council of Europe’s Model Code applies to all public officials (meaning persons employed by a public authority), and every public official has the duty to take all necessary action to comply with the provisions of the code. The purpose of the code is to specify the standards of integrity and conduct to be observed by public officials, to help them meet those standards and to inform the public of the conduct it is entitled to expect of public officials. The general principles of the code states (among other provisions) that the public official should carry out his or her duties in accordance with the law, and with those lawful instructions and ethical standards which relate to his or her functions, and that the public official should act in a politically neutral manner and should not attempt to frustrate the lawful policies, decisions or actions of the public authorities (article 4). Furthermore, the public official has the duty to serve loyally the lawfully constituted national, local or regional authority, and he/she is expected to be honest, impartial and efficient and to perform his or her duties to the best of his or her ability with skill, fairness and understanding, having regard only for the public interest and the relevant circumstances of the case (article 5). The code also states that in the performance of his or her duties, the public official should not act arbitrarily to the detriment of any person, group or body and should have due regard for the rights, duties and proper interests of all others (article 6). In decision making the public official should act lawfully and exercise his or her discretionary powers impartially, taking into account only relevant matters (article 7). Important is also article 8, which says that the public official should not allow his or her private interest to conflict with his or her public position. It is his or her responsibility to avoid such conflicts of interest, whether real, potential or apparent. The public official should never take undue advantage of his or her position for his or her private interest. Any conflict of interest is to be avoided (article 13). Conflict of interest is a situation in which the public official has a private interest that can influence, or appear to influence, the impartial and objective performance of his or her official duties. It includes any advantage to himself, to his family, close relatives, friends and persons or organisations with whom he has or has had business or political relations. The public official who occupies a position in which his personal or private interests are likely to be affected by his or her official duties should, as lawfully required, declare upon appointment and at regular intervals thereafter the nature and extent of those interests (article 14). The code furthermore speaks about the duty always to conduct himself or herself in a way that the public’s confidence and trust in the integrity, impartiality and effectiveness of the public service are preserved and enhanced; that the public official is accountable to his or her immediate hierarchical superior unless otherwise prescribed by law, and that the public official has a duty to treat appropriately, with all necessary confidentiality, all information and documents acquired by him or her in the course of, or as a result of, his or her employment. Another duty is that a public official who believes he or she is being required to act in a way which is unlawful, improper or unethical, which involves mal-administration, or which is otherwise inconsistent with this Code, should report the matter to the competent authorities (article 12). Article 16 states that the public official should take care that none of his political activities or involvement on political or public debates impairs the confidence of the public in his ability to perform his duties impartially and loyally. In the exercise of his duties, the public official should not allow himself or herself to be used for partisan political purposes. Article 18 states that the public official should not demand or accept gifts,favours, hospitality or any other benefit for himself or his or her family, close relatives and friends, or persons or organisations with whom he or she has

SOCIAL CAPITAL : Robert putnam, who have used the term social capital extensibly define it as ” whereas physical capital refers to physical objects and human capital refers to the properties of individuals, social capital refers to connections among individuals – social networks and the norms of reciprocity and trustworthiness that arise from them”, that is network of reciprocal social relations, based on mutual trust and accepted standard of social conduct. This network develops work culture of the society that pave the way for combined social efforts for economic progress and prosperity. Fukuyama who has underlined importance of social capital in his book “trust and the great depression” says that social capital is essential for modern economy to function efficiently. Social capital is not just the sum of institutions which underpin society – it is glue that holds them together. There are evidences in academic research which indicates that a state’s endowment of social capital does affect the ability of the state to reduce poverty and successfully implement devel programs. The social capital can contribute both towards poverty eradication as seen in Mohammus Yunus’s Grameen bank success in Bangladesh, can improve social stability as well as economic development. RWAs, SHGs, cooperatives , charitable societies amd trust are key institutions that contribute to the devlopment of social capital in India. CSR has potential to be a big contributor in its contribution if corporates align their business operations with social values. The concept of shared destiny must be infused in the society as a whole to generate a wave of social capital which can transform the country not only an economic powerhouse but also into an integrated, peaceful caring and giving society. Contibution of SHG in building social capital in rural areas can be underlined. Group formation has significantly empowered women and mitigated their sufferings through interaction with each other. There are cases where shgs has helped in checking domestic violence, female infanticide, moving liquor shops outside of villages and a sense of pride and increased in prestige within family and in society as a whole. Also social capital has become the bankable collateral that has enabled increased access to financial services. Trust Trust creates social cohesion and gives meaning to and sustains a network of people. Social interaction that develops as a result of growing trust and hence growing social capital thus manifest as a relational dimension in personal relationship such as trustworthiness and respect. Noble laureate Kenneth Arrow wrote in 1972 that ” much of economic backwordness can be explained by lack of mutual confidence.” This statement reflects importance of trust and in turn of social capital. Also in today’s era of social networking and information sharing through internet, individual’s level of social capital has increased manifold. They have provided platform for making virtual communities where individuals can selectively connect with others based on certain interests and background. Though some critics believed that it replaces strong bonds with online weak ties. This is also reducing interactions to only those who r of same ideology, race , gender or background and thus increasing gap among groups though increasing cohesion within group which may give rise to fragmented society. If time permits, go through ninth report of second arc that deals with social capital.

ADMINISTRATIVE ETHICS & INTEGRITY IN CIVIL SERVICE There are four words whose definition I sought and they are ethics, integrity, honest and moral. The dictionary definitions are as under:   Ethics – Moral principles that govern a person’s behaviour or the conduct of an activity. Integrity – The quality of being honest and having strong moral principles Honest – Free of deceit and untruthfulness; sincere Moral – Concerned with the principles of right and wrong behaviour It might be noticed that none of these four words mention legal, lawful, according to rules, etc. All four relate to a person’s own principles, his respect for truth and his own innate judgment of his own conduct which keeps him on the path of right behaviour. He is expected to do this regardless of what the law says, out of his own conviction and free of the pressure of either his peers or his superiors watching him and then pulling him up for wrongful behaviour. Ethics and integrity, therefore, have to come from within and cannot be superimposed. To help a person to behave ethically we have laws, codes of conduct, systems of checks and a standard of what is acceptable to society, but these by themselves cannot create morality, uprightness, honesty or ethical behaviour. That has to come from within the individual. In discovering ethics where does the theory of the Social Contract, whether as enunciated by Thomas Hobbes or proclaimed by Jean-Jacques Rousseau, stand? Is man by nature ethical or do circumstances make him ethical? Hobbes had a very poor opinion of the state of nature. According to Hobbes unless there was a coercive power to ensure the basic security upon which political, sociable, civilised life depends, there would be, “… no place for Industry…; no Navigation…; no Arts; no Letters; and which is worst of all, continual fear, and danger of violent death; And the life of man, solitary, poor, nasty, brutish, and short”. In other words, without strong government there would be virtually the law of the jungle and life would be worthless. Rousseau, on the other hand, was a humanist. He recognised that man was no longer living in an absolute state of nature and, therefore, we do need civil society in order to create a social contract. This is how he puts it, “The passage from the state of nature to the civil state produces a very remarkable change in man, by substituting justice for instinct in his conduct and giving his actions the morality they had formerly lacked. Then only, when the voice of duty takes the place of physical impulses and right of appetite, does man, who so far had concerned only himself, find that he is forced to act on different principles and to consult his reason before listening to his inclinations”. (Discourses on the Arts and Sciences). This is followed up by his most famous pronouncement as given in his article, Discourse on Political Economy. The opening lines of the treatise are, “Man is born free and everywhere he is in chains. Those who think themselves the masters of others are indeed greater slaves than they”. Rousseau was the philosopher of the democratic state and Hobbes of the authoritarian state. In both, however, there is an underlying streak of similarity in that both recognise that orderliness in society is vital and the bounds which, by giving freedom of action and thought, also prescribe the limits whereby the exercise of one man’s freedom does not impinge on the freedom of someone else, are of the essence. This, then, is the real social contract and in a democracy this is the contract according to which the State must exist and its servants must function. In other words, together with ethics which guide the conduct of every civil servant there is also the social contract which binds civil society, of which the officials are both the servants and functionaries. In 1957, that is, just ten years after India became independent I joined the Indian Administrative Service and became both a part of civil society and a functionary whose job was to ensure that society remained civil. If we adopt the reductio ad absurdum method of deducing what is expected of a civil servant we would come to the following conclusions. An unrepentant and unreformed criminal cannot provide us with a crime free society. We must have the Magistracy and the Police to ensure law and order, prevent, detect and prosecute crimes and to create an environment of security in which citizens can go about their lawful business peacefully.If a criminal cannot ensure law and order and freedom from crime and this duty devolves on the Police, then by definition the Police has to be a servant of the law and because most laws are based on sound moral principles, a policeman cannot afford to behave dishonestly, immorally, without integrity and ethics which, therefore, are built into the police and into every individual policeman. Ethics and integrity, therefore, should be as natural to a policeman as is breathing. A democratic state is required to function justly and to ensure to its citizens good government, equal protection of laws and to establish a social order which promotes their welfare. The Preamble to the Constitution which states that the republic will provide social, economic and political justice, the liberty of thought, expression, belief, faith and worship, equality of status and opportunity and promote fraternity mandates that the State and its functionaries will act with integrity and ethics because a dishonest or unethical State or civil servant cannot promote any of the basic principles laid down in the Preamble. Article 14 mandates equality before law and equal protection of laws within the territory of India. This equality is not restricted to Indian citizens only and would be enjoyed by every single person residing within the territory of India. How can an unethical State functionary ensure equality? Article 38 of the Constitution requires the State to secure a social order

INDIAN ETHOS : Indian ethos derived from Vivekananda, other scholars and relevant to management are listed here which are based on holistic approach and values like personal purity, self sacrifies (Tapasya), internal happiness, forgiveness, donations of excess (Dana), Compassion (Daya), Responsibility (Karma), Modesty (Vinayam), dedication(Samarpan) etc. Some. of the saying are highly relevant in our life: work andotherwise: “Karamyogi is a person who is committed to truth i.e., the well being of others. Only a pure mind in its serenity and calmness discovers the truth“. “Happiness has to be searched internally. The inner should be given priority in human development. If the inner world is not coherent things will remaincomplicated“. “Purity, patience and perseverance are. the three essentials of success and love“. “Knowledge comes from others and is a great power, wisdom is your own understanding. Knowledge along without wisdom can bring sorrow “One can enjoy life by sacrificing selfishness“. “We are normally focused on what is missing in life. The ‘moment you start operating from what you do not have, then whatever you have also goes into darkness“. “Every human being has potential“. “All work is an opportunity for doing good to the world“. “Strength and inspiration for excellence in work conies from the Atman, the Self, the God -within, through prayer, meditation, holy readings and unselfish work“. “He who works with calm and evenness of mind achieves the most as he acts from his mind not reacts (Retalliation)“. “A calm mind touches the core of infinite and thus gets re-energized from that infinite which is the Self of man. Power, joy, hope, confidence, and introspection flow in the person who can make his restless mind calm“. “Face adverse situation with strength and calmness (Equanimity)“. “Empowerment is the power that lives within each one of us. It is a self realization that I am responsible for the choice I make“. “By mutual co-operation, respect and fellow-feeling, all of us will enjoy the highest good, both materially and spiritually“. “Righteous action leads to wealth, victory, general welfare of the masses, and constant justice“. “Trust leads to trust and mistrust leads to mistrust“. “Morality comes to a manager by constant introspection and self-discipline“. “The moral person like the Saint arouses the enduring faith of his followers. This is the faith that will lead to better performance“. “The king’s (Leader) behavior should be such that each of his subject thinks that he is very dear or close to the king – If a Leader has this quality, the organization will run most satisfactorily“.   Chanakya’s Quoatation, on Leadership and Management:   • “The root of kingdom lies in the Self-controlled life of the ruler”. • “The root of self-control lies in genuine humility”. • “Humility comes from serving enlightened persons”. • “From the services of enlightened persons comes wisdom”. • “By wisdom is gained the knowledge of the Atman-Self “. • “A man of Self-Realization conquers. everything in the Universe”   Jain Dharam:   • Paropkar (doing good to others) and Parahita Chinta (thinking good of others) are the first two values in Jain religion towards a joyful living. In Jain tradition a true leader must have his life based on the following holistic qualities: • Maitri Bhava (Friendliness towards all). • Pramoda – Bhava (Joy in seeing qualities in others). • Kiruna Bhava (Respect and Compassion even to inferior beings). • Madhyastha Buddhi Bhavana (Impartial, calm, even attitude of mind towards all people and all situations).   Guru Nanak:   “Main Jite Jag Jit (A man of self control conquers the world)”. Mahatma Gandhi “No one can take your self esteem away unless you choose to give it away”. Inter-connected – Sapta Sheela – Principles The Basic Principle: “AHAM BRAHMASMI TATTWAMASI” Each soul is potentially Divine. I have immense potentialities. You have infinite Potential. Why work? “ATMANO MOKSHARTHAM JAGAT-HITAYA CHA”: For your own salvation (upliftment) and for the good of the world. Synchronise your private benefit with the public benefit. What is work? YAGYARTHAT KARMANAH/ PARASPARM BHACYANTAH” Karma is to be done in the spirit of YAJNA Nurturing each other. How to work? SEVA +IYAGA Serve others. Give your best for the good of others. Spirit of work: YOGAHA KARMASU KAUSHALAM Excellence in work is YOGA.

Values : Can Wealth Satisfy a Man : In an age of consumerism where success is getting measured by comparisons, man is sacrificing his happiness. Over ambitious and keen ness to earn fast is leading to a stage. of excessive burnout where the person is forced to think how much is his need for money. Even when we are giving is it really for giving or for the sake of recognition. There are who have a little but give it all and they are never empty.Much of management education unfortunately is converting human being into a money making machine.“People who work only for money making, gets slowly enslaved by the desire for getting more money by exploiting others which becomes a conditioned refex with these people, resulting restlessness, tension, secret, fear and total loss of peace.” BHAGWAT GITA NEITHER MAXIMUM NOR MINIMUM BUT OPTIMUM In our day to day functioning we are faced with many contradictory values over a time and have to face which one to follow. We can seek an optimum mix in such values that can function satisfactorily in real life. Some of these values are. 1. Controlled greed: This is the most crucial value needing discussion in business ethics because most people would agree that business entity can not operate unless an element of greed is inbuilt into its operations. How much of it is the debatable issue. Indian thinkers mostly depend on internal controls,genetic cultivation and family culture to curtail greed. There is nothing wrong in materialism if it is secondary i.e. secondary to honestly, love, equality,justice, and compassion. If it comes first it can lead to exploitation, misery and loss of peace. 2. Pursuit of Pleasure: (Anand) Happiness and Pleasure are not just Pleasure offlesh but also of mind. Pleasure must be distinguished from greed .Absence of greed can indeed be a cause of giving pleasure, like in the case of Alacrity Foundation of Tamil Nadu whose shareholders accepted with pleasure a lowerreturn on investment in favour of high ethical values of honesty. Excell Industry of Gujrat is also a similar example where Mr. Narayanan CEO, called Guru by his staff draws a greater pleasure in social welfare programme of the firm. This company even goes to jails to recruit the reformed inmates as aninvestment and great pleasure. If you are keen to know the impact on business, this company has done wonderful in results too.You get pleasure only when you are detached by the out come which has been beautifully described as “management by detached involvement” by Dr. Jagdish Pareekh. Phd. (Harvard) in his best selling book managing yourself. 3. Efficiency and Action: Action only leads to improvements and productivity’ of resources: “They only live by right who ’till the soil and raise their food. The rest are parasites”. Kural Virse – 1033. 4. Truthfulness: Truth is ethically valued because of its Universalisability and in business or organizations it is the first step to build trust. 5. Transparency and honesty: It requires total openness and nothing to be hidden from those who would be affected by the information. 6. Compassion and Charity: All religions have laid a strong emphasis on these values and Jains have extended it even to all living beings, Charity should never be combined with arrogance.(a) “Do something good for those who can not reciprocate it and your self esteem will go up”. – Mahatma Gandhi. (b) Mr. P. Rajgopal, 47 years old MD. of Sarvanana Bhavan chain of hotels in Tamil Nadu who started merely as cleaner in a restaurant in a small town is now a successful person with 41 crores turnover. He spends 2.5 lakhs (Rs. 2001- each) per month on monetary support to the old parents of his employees with Karuna Bhava (Compassion) like a True Kamayogi. The pay off is more automatic than expected, as he concentrated in Karma(Responsibility) and not on pay off. 7. Self-Sacrifice: Where individuals undertake intensive effort of great deprivation to themselves but yielding immense social benefits had greater impact in terms of contribution and is strongly advocated by Jains, Buddhists. Vedanta and other scholars. What Swami Vivekananad said is truly relevant. “Unselfishness pays a lot only the people have not the patience to practice it.” Indian tradition had always searched for ideal heroes as models for living an ideal life of work. The Mahabharata offers us two powerful models, one in Arjun and the other in Duryodhana. Both are equally brilliant, powerful, having intensive organizing capabilities. In fact, Duryodhana, as a statesman, was more sagacious than Arjuna. Yet why did Duryodhana fail and Arjuna succeed? The simple answer is that with all his extra-ordinary valour, Arjuna accepted the message of Krishna: “Those who accept all works as a sacrifice for the welfare of all, they are freed from all sins (and attain success). But those who work only for their own benefit and profit, eat only sins (and they get defeated in theirpurpose). Gandhari the symbol of righteous knowledge advised her son, before the war, just as Krishna advised Arjuna; but Duryodhana refused to listen to his mother. In Mahabharata Gandhari said (Udyoga Parva) (128:2:21) “O my extremely brilliant and mighty-powerful son, no one can get Kingdom ifhe fights only for his personal benefits; even if he gets it, he can neither keep nor enjoy it”. Again Gandhari says to Duryadhana “Unless the leader is selfcontrolled, the assistant ministers will never listen to him, nor can he give punishment to evil-doers if he takes rash decisions with an unsteady-mind. The Goddess of Wealth never comes to such a person”. (128:2:30) She predicted to Duryodhana that, the Pandavas were going to win over him because they had excelled him in dharna (righteous action) – Dharmastu Abhyadhikoh tatah (128:2:51-52). P. C Roy lived an aster life but. developed the basic pharmaceutical and chemical industry in India.He Who Sacrifices is a True Leader:- On his way to India, young Alexander and his huge army were gripped by severe drought and thirst. Some