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2014 | OriginalPaper | Buchkapitel

9. The Posture of Services

verfasst von : John Larrivee, D. Kirk Davidson

Erschienen in: Christian Ethics and Corporate Culture

Verlag: Springer International Publishing

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Abstract

Much of the inquiry into the responsibilities of an organization—whether from a religious perspective, for example, Christian Social Doctrine (CSR is commonly understood to include not only all forms of business organizations, e.g., partnerships, sole proprietorships, as well as corporations, but also not-for-profit organizations. In this chapter we will be using the terms corporation, firm, or business with the understanding that they may have a broader connotation), or from a secular perspective, the corporate social responsibility field—has been focused on the employees of the organization, to a lesser extent that inquiry focuses on the organization’s responsibilities for environmental issues, usually emphasizing sustainability. Yet an argument can be advanced that the central purpose of any business is to exchange something—goods, services, or ideas—with a group of “customers.” If so, then any comprehensive inquiry into the responsibilities of businesses must include a systematic look at those goods, services, and ideas and also on the processes and policies through which the company markets them. This, then, is the rationale for the title and substance of this chapter.

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Fußnoten
1
CSR is commonly understood to include not only all forms of business organizations, e.g., partnerships, sole proprietorships, as well as corporations, but also not-for-profit organizations. In this paper we will be using the terms corporation, firm, or business with the understanding that they may have a broader connotation.
 
2
Such arguments assume explicit actions are not necessary as long as markets run perfectly. If so, free interaction may insure that people will have addressed the societal outcomes they want privately, and their tastes (both for consumption and for work) will be reflected in their market behavior. If society believes a product is bad, it will become reflected in lower sales and thus lower profits. Thus the moral or ethical societal outcome people desire occurs, but not via the explicit actions of the firms. Those who wish to accelerate the process should work to change the personal tastes that underlie the consumption decisions, not make the firm do something beyond its scope. However, the presence of market failures (e.g., consumption externalities, addictive behaviors) implies the market will not give an efficient outcome and firms may well be the best places for society to have corrective actions taken.
 
3
The legality of these products and services changes over time and place. Alcoholic beverages were illegal during the prohibition years, at one time tobacco products were banned, and the public sale of certain types of firearms is prohibited. Prostitution in this country is legal only in certain counties in Nevada. Some states or communities allow casino gambling and have state-run lotteries; others do not. In virtually all instances the production and sale of such products and services are subject to extensive government regulation.
 
4
Goods which are socially unacceptable (e.g., prostitution and pornography) depend upon a widely shared sense of the morality of the given activity. However, cases of addiction, and especially consumption by children, raise problems for a laissez-faire utilitarianism. Shareholder and stakeholder models rest on the assumption that agents are making rational calculations based upon their self-interest in consumption. This rationality is less likely to hold in these cases. Thus in these cases profit maximization would not likely be consistent with utility maximization implied by the shareholder model. The same problem would occur with the stakeholder model, except in this case the firm must respond to the needs of customers as perceived by the firm, not as might be revealed.
 
5
The case of marketing to children is considered below.
 
6
As Centesimus Annus 42 states, “A person who is concerned solely or primarily with possessing and enjoying, who is no longer able to control his instincts and passions, or to subordinate them by obedience to the truth, cannot be free: obedience to the truth about God and man is the first condition of freedom, making it possible for a person to order his needs and desires and to choose the means of satisfying them according to a correct scale of values, so that the ownership of things may become an occasion of growth for him.”
 
7
Considering the needs of those who are not or should not be customers has a parallel case with externalities, in which the firm is responsible for effects it has on others.
 
8
While some have criticized this conclusion, the evidence seems more likely to indicate that above a certain income level, marginal utility drops off very rapidly. Thus the overall conclusion that additional consumption (for the developed countries today) provides little additional utility describes the current circumstances quite well.
 
9
While this naturally raises the question of the responsibility of parents to monitor what their children buy and eat, we do not pursue further the details of this debate here. Schor [14] considers this in detail.
 
10
Citing Communio et Progressio. See also CA 36.
 
11
This does not require literal truthfulness. EIA acknowledges that commonly understood aspects of describing products—exaggeration, haggling, and humorous claims—constitute a social dimension to advertising which do not violate truthfulness.
 
12
Alford and Naughton [15] thus argue an important element in marketing should be solidarity.
 
13
In fact, the council addressed the role of the media more generally the prior year (1996) in its statement Ethics in Communications.
 
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Metadaten
Titel
The Posture of Services
verfasst von
John Larrivee
D. Kirk Davidson
Copyright-Jahr
2014
DOI
https://doi.org/10.1007/978-3-319-00939-1_9