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Journal of Business Ethics
Erschienen in: Journal of Business Ethics 2/2020

19.10.2019 | Original Paper

How Would Confucian Virtue Ethics for Business Differ from Aristotelian Virtue Ethics?

verfasst von: Daryl Koehn

Erschienen in: Journal of Business Ethics | Ausgabe 2/2020

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Abstract

Confucianism is potentially relevant to business ethics and business practice in many ways. Although some scholars have seen Confucian thought as applicable to corporate social responsibility (Wang and Juslin in Journal of Business Ethics 88(3):433–451, 2009) and to corporate governance (Low and Ang in International Journal of Business and Management 8(4):30–43, 2013), only a few business ethicists (Koehn in Local insights, global ethics for business. Amsterdam, Rodopi, 2001a; Business Ethics Quarterly 11(3):415–431, 2001b; Journal of Business Ethics 116(4):703–715, 2013; Romar in Journal of Business Ethics 38(1–2):119–131, 2002; Lam in The Analects, Penguin Classics, London, 2003; Chan in Journal of Business Ethics 77(3):347–360, 2008; Woods and Lamond in Journal of Business Ethics 102(4):669–683, 2011) have taken seriously the possibility that Confucius may have important insights to offer regarding virtue ethics, which has now become the most popular normative theory as evidenced by the number of recent articles published in business ethics journals (Alzola in Business Ethics Quarterly 25(3):287–318, 2017). This paper aims to help rectify this oversight. The paper focuses on several distinctive aspects of Confucian ethics, discussing both how Confucius’ approach differs from Aristotelian virtue ethics in significant ways and how these key differences suggest numerous directions for future research.
Vorheriger Artikel Business Ethics, Confucianism and the Different Faces of Ritual
Nächster Artikel From Harmony to Conflict: MacIntyrean Virtue Ethics in a Confucian Tradition

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Fußnoten
1
It could even be argued that Confucius makes some points that Aristotle might have endorsed if he had thought to discuss these topics. However, dealing with this logical possibility would take us into more speculative areas beyond the scope of this paper.
 
2
From this point on, all citations to Confucius’ Analects include only the chapter and verse references. I have included the specific Analects because it is important that other scholars be able readily to confirm the validity of claims made about Confucius’ point of view.
 
3
Rawls thinks that in a liberal society, the state cannot legitimately embrace any single conception of justice but that we can conceptualize justice as fairness and agree upon two fundamental principles; (1) that every person has a claim to equal basic liberties insofar as these are consistent with everyone else sharing these same liberties; and (2) that social and economic inequalities are permissible only if all offices and positions are open to everyone under terms that constitute equality of opportunity and only if such inequalities most greatly benefit the least-advantaged members of society. These principles provide some substantive content to the notion that justice is fairness. Aristotle gives no indication in the Politics that he thinks that democrats and oligarchs would ever come to stable agreement on these sorts of principles.
 
4
A practically wise person might factor into his or her judgment relevant role responsibilities, but these would not be dispositive. It would be up to the wise agent to decide upon the relevance of any such duties.
 
5
Deng, Mingying, “Restructuring Rationality and Modern Confucian Values.” In Yu Xuanmeng, Lu Xiaohe, Liu Fanton, Zhang Rulan, and Georges Enderle (eds.), Economic ethics and Chinese culture, Council for Research in Values and Philosophy, vol. 14, ch. 2. Washington, D.C.
 
6
I owe the sports analogy to Graham Parkes, "Climate Change and China: How Chinese Philosophy Can Enhance the Global Conversation.” Presentation given at Philosophy Symposium, April 17, 2015.
 
7
He does say in Book VI, ch. 5, 1140b7-10 of the Nicomachean Ethics, that “we think Pericles and men like him have practical wisdom….” However, Aristotle does not himself hold out Pericles as practically wise, nor does he treat Pericles as morally virtuous. Another candidate for ethical virtue—Thales—is ruled out because he has no interest in the human things that are the center of politics and ethics. Ronna Burger, Aristotle's Dialogue with Socrates: On the "Nicomachean Ethics (Chicago: University of Chicago Press, 2009), pp. 111–112, 120.
 
8
However, I hasten to add that Aristotle thinks many kinds of nonscientific knowledge are truthful, useful and valuable as well.
 
9
Hartman is one of the few business ethicists who has made a credible, serious attempt to illustrate what Aristotelian good choice might look. He does so by using the case study of a corporate decision to send a female employee into a hyper-masculine environment (Hartman 2013). But, as far as I know, Hartman never suggests that this sort of good choice is commonplace or even well understood by many managers or employees.
 
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Metadaten
Titel
How Would Confucian Virtue Ethics for Business Differ from Aristotelian Virtue Ethics?
verfasst von
Daryl Koehn
Publikationsdatum
19.10.2019
Verlag
Springer Netherlands
Erschienen in
Journal of Business Ethics / Ausgabe 2/2020
Print ISSN: 0167-4544
Elektronische ISSN: 1573-0697
DOI
https://doi.org/10.1007/s10551-019-04303-8

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