PowerMaster was a malt liquor which Heileman Brewing Company sought to market to inner-city blacks in the early 1990s. Due to widespread opposition, Heileman ceased its marketing of PowerMaster. This paper begins by exploring the moral objections of moral illusion, moral insensitivity and unfair advantage brought against Heileman’s marketing campaign. Within the current market system, it is argued that none of these criticism was clearly justified. Heileman might plausibly claim it was fulfilling its individual moral responsibilities.

Instead, Heileman’s marketing program must be viewed as part of a group of marketing programs which all targeted inner-city blacks. It is argued that those marketers who target this particular market segment constitute a group which is collectively responsible for the harms imposed by their products on inner-city blacks. This responsibility is reducible neither to individual responsibility nor to a shared responsibility. It constitutes a dimension of moral responsibility to which marketers must pay attention.

The three leading normative theories of business ethics are the stockholder theory, the stakeholder theory, and the social contract theory. Currently, the stockholder theory is somewhat out of favor with many members of the business ethics community. The stakeholder theory, in contrast, is widely accepted, and the social contract theory appears to be gaining increasing adherents. In this article, I undertake a critical review of the supporting arguments for each of the theories, and argue that the stockholder theory is neither as outdated nor as flawed as it is sometimes made to seem and that there are significant problems with the grounding of both the stakeholder and social contract theory. I conclude by suggesting that a truly adequate normative theory of business ethics must ultimately be grounded in individual consent.

I discuss the characters Don Quixote and Sancho Panza and their relationship in order to understand better the place of idealistic theory and realistic practice in business ethics. The realism of Sancho Panza is required to made the idealism of Don Quixote effective. Indeed, the interaction and development of these characters can serve as a model for both the effective communication between and blending of the idealistic moral theoretician and the practical businessperson. Specifically, I argue that a quixotified Sancho Panza, as a combination of theoretical idealism and practical realism, is necessary for managerial statesmanship. I first consider the position that this concept is unrealistic. In the final section, however, I show that a number of leadership and business theorists believe that managerial statesmanship requires a quixotified Sancho Panza. I also consider the question, what helps to make a quixotic vision for business ethical, and what is its content?

The specific purpose of this introductory paper is to explicitly introduce readers to some of the important Biblical, Talmudic, and post-Talmudic texts which deal with business ethics. As the discussion will show, Judaism’s traditional texts treat an amazing variety of issues emphasizing responsibilities in the business context. These texts are both legalistic and aspirational in character. The theme of this study is that an authentic Jewish business ethics needs to grow out of an understanding of the needs of modern, complex economies but need not accept the status quo as binding. Jewish business ethics texts provide rules of behavior, but more importantly, the texts reveal a vision encouraging us to incorporate the highest human and spiritual ideals into the common world of business.

The second section of the paper emphasizes that in order to develop Jewish business ethics, especially (but not exclusively) at the level of the organization, models of aspiration will of necessity play an integral role. A Jewish business ethics which conceptualizes Judaism as merely a set of legal rules is bound to failure. A key conclusion of this section is that Jewish business ethics needs to continue to selfconsciously promote models of aspirations, as well as rely on fixed legal norms.

Finally, the third section of the paper examines a specific corporate policy (no smoking) in light of a Jewish business ethics.

Analysis of ethical conduct of business organizations has hitherto placed primary emphasis on the conduct of that corporation’s managers because ethical conduct, like all conduct, must manifest itself through individual behavior. This paper argues that in the real world corporate actions are influenced, to a considerable extent, by external market-based conditions. Therefore, a more comprehensive explanation of ethical business conduct must incorporate both corporate, i.e., internal considerations, and competitive, industry structure-based, i.e., external considerations. A framework is presented that provides a systematic analysis of the interactive effect between different types of external market-based competitive conditions, institutional opportunities to engage in ethical behavior, and the likelihood that corporations would do so. The analytical framework leads to recommendations as to the types of actions that might be more effective in improving business ethical conduct under varying sets of market-based competitive conditions.

This paper explores the subject of ethics expertise. We suggest that this is a topic which has been badly neglected despite ongoing discussions about subjects which presuppose a particular conception of expertise (e.g., codes of conduct, certification requirements). In addition, given significant challenges to any conception of ethical expertise, we try to determine whether it is possible to provide a meaningful and substantive account of it. The paper moves from more abstract discussion of the idea to grounding a particular model, providing substance to it, and discussing specific traits or qualities of ethics experts.

A marketplace of morality (MOM) is a place where individuals act under the influence of their moral desires. A MOM produces an output representing the aggregate acted-upon moral preferences of its participants. Individual behavior is influenced by POPs, or passions of propriety. People implement POP preferences when they buy stock, purchase goods and services, choose jobs and so on. Firms respond by social cause marketing and other devices which encourage customers to align their social preferences with those represented by the firm. The outputs of MOM constitute an important reference point for understanding business morality. Even so, the normative status of MOM outputs must be subject to principles of universal morality. A principle of greater preponderance is offered as a means for determining when a MOM output is ethically legitimate.

A theory of moral choice, based upon the concept of a MOM, may have potential for providing a unifying framework integrating moral preferences, reasoning, behaviors and organizational contexts with broader political and economic concepts.

Much of the current discussion of evil within business and professions locates evil within the individual employee. Dennis Moberg (1997) has argued for conceiving of employee viciousness as a lack of self-control. This paper argues, that while some evil behaviors may be well-modelled as instances of low self-control, this model does not fit much of what might qualify as evil (e.g., child-caregivers falsely accusing their fellow employees of ritual child abuse). The paper examines three alternative models of evil, two drawn from literature, one from theology, and shows why these alternative models are just as relevant for thinking about the nature and cause of evil as the low self-control model drawn from the criminology literature.

How intoxicating to feel like God the Father and to hand out definitive testimonials of bad character and habits—Albert Camus