“Just” Markets from the Perspective of Catholic Social Teaching

The “justice of markets” is intricately connected to the treatment of the poor and the disadvantaged in market economies. The increased interest of multinational corporations in low-income market segments affords, on one hand, the opportunity for a more inclusive capitalism, and on the other, the threat of greater exploitation of poor and disadvantaged consumers. This article traces the contributions of Catholic Social Teaching and its basic principles toward providing insight into what constitutes “justice” in such “marketing to the impoverished” situations.     

Adam Smith and Catholic Social Teaching

Journal of Business Ethics - The connections between Adam Smith and Catholic Social Teaching (CST) raise several questions. The principle of subsidiarity adopted in CST, according to which higher...     

Catholic Social Teaching: A communitarian democratic capitalism for the new world order

Catholic Social Teaching has taken a remarkable turn with the May 1991 document on economic ethics,Centesimus Annus. During their one hundred year history, church documents were notable for their courageous championing of the rights of the least advantaged; they were much less distinguished for their understanding of how markets and incentives function in capitalism. Most business leaders admired church teaching for its compassion but had little respect for its competence. With this most recent document, however, there is a growing conviction that the church may have come of age in economic ethics. Even theWall Street Journal has celebratedCentesimus Annus. The article outlines the highlights of the document and its points of continuity with the tradition. Responses from business and the academy are also briefly considered.Oliver F. Williams is a member of the faculty and serves as Associate Provost of the University of Notre Dame. A Catholic priest, Father Williams has a doctorate and other degrees in theology and chemical engineering. He has published and lectured extensively in the field of business ethics.This article includes an updated version of some material previously published. For more elaboration on the history of Catholic social teaching, see articles by Williams, O. F. in Houck, J. W. and Williams, O. F. (eds.): 1984,Catholic Social Teaching and the U.S. Economy: Working Papers for a Bishops' Pastoral (University Press of America, Washington, DC) and in Williams, O. F. and Houck, J. (eds.): 1982,The Judeo-Christian Vision and the Modern Corporation (University of Notre Dame Press, Notre Dame, IN).     

Profit and More: Catholic Social Teaching and the Purpose of the Firm

The empirical findings in Collins and Porras' study of visionary companies, Built to Last, and the normative claims about the purpose of the business firm in Centesimus Annus are found to be complementary in understanding the purpose of the business firm. A summary of the methodology and findings of Built to Lastand a short overview of Catholic Social Teaching are provided. It is shown that Centesimus Annus' claim that the purpose of the firm is broader than just profit is consistent with Collins and Porras empirical finding that firms which set a broader objective tend to be more successful than those which pursue only the maximization of profits. It is noted however that a related finding in Collins and Porras, namely that the content of the firm's objective is not as important as internalizing some objective beyond just profit maximization, can lead to ethical myopia. Two examples are provided of this: the Walt Disney Company and Philip Morris. Centesimus Annus offers a way to expose such myopia, by providing guidance as to what the purpose of the firm is, and therefore as to what kinds of objectives are appropriate to the firm.     

What Corporate Governance Can Learn from Catholic Social Teaching

This reflection focuses on what insights Catholic Social Teaching (CST) can provide for corporate governance. I argue that the ‘standard’ agency theory is overly reductionist and insufficiently incorporates important economic limitations (such as asymmetric information, incomplete contracts, and the need for coordination) as well as human frailty. As a result, such agency theory insufficiently distinguishes firms from markets, which can easily relativize how we treat others and facilitate rationalization of unethical behavior. I then explore how three pillars of CST—human dignity, solidarity, and subsidiarity—can help overcome these limitations. CST proposes a vision of the business corporation as a community of persons, working together in cooperative business relationships toward the shared purpose of contributing to human flourishing.     

The Rehabilitation of Adam Smith for Catholic Social Teaching

Catholic Social Teaching (CST) takes a rather cautious view toward the value of the ideas of Adam Smith, due to his emphasis on negative political and economic liberty. Detractors of Smith within CST point to what they consider to be deficiencies within his works: an impoverished moral anthropology, a lack of concern for the common good, and markets untethered to human needs. Defenders of Smith within CST tend to emphasize the material benefits that derive from Smithian institutions, such as economic growth, improvements in standards of living, and the new opportunities that arise from cultures focused on innovation. This paper argues that Smith’s ideas have real value for CST. However, this value primarily lies in his moral psychology. While not denying the dangers of business activity for our moral lives, Smith also helps us to understand the possibility of the moral corruption of those who wield political power, thus providing an indirect defense of political and economic liberty that coheres with important Christian ethical notions found in CST. This is the case even though CST does not consistently recognize concerns surrounding the dangers of wielding political power—and thus Smith’s arguments offer real challenges to CST as well. This paper further suggests that these basic insights are relevant regardless of one’s favored institutional arrangements.     

Self-Interest, Love, and Economic Justice: A Dialogue Between Classical Economic Liberalism and Catholic Social Teaching

This essay seeks to start a dialogue between two traditions that historically have interpreted the economy in opposing ways: the individualism of classic economic liberalism (CEL), represented by Adam Smith and Milton Friedman, and the communitarianism of Catholic social teaching (CST), interpreted primarily through the teachings of popes and secondarily the U.S. Catholic bishops. The present authors, an economist and a moral theologian who identify with one or the other of the two traditions, strive to clarify objectively their similarities and differences with the opposing perspective. Section one focuses on each position's perspective of love of self and love of others. We find both CEL and CST saying that self-love, rightly understood, constitutes a moral good and that the love of others serves as an important principle in the political economy. We find less agreement in section two regarding justice and rights, but even here, we discover a few surprises. Both traditions uphold justice (giving to each party what is due) as essential to the political economy, and recognize some similarity in that type of justice called commutative. We note, however, substantial differences regarding a second type of justice that we call "public justice." First, they differ over the extent to which government should be involved. Here the meaning of rights, especially that of individual freedom, arises. Secondly, the traditions diverge over whether benevolence as a motivator ought to serve as a partner for public justice. Thirdly, CEL in general opposes CST's emphasis on social justice that calls upon institutions to be proactive in helping citizens and groups to become active participants in the economy. We conclude our essay by summarizing our discoveries and by suggesting areas for further dialogue.     

Revisiting the Effect of Family Involvement on Corporate Social Responsibility: A Behavioral Agency Perspective

This paper sheds light on the incongruent findings concerning the relationship between family involvement and firms’ corporate social responsibility (CSR). While prior studies have mainly taken the perspective of families’ socioemotional wealth preservation, we approach this relationship from the perspective of behavioral agency theory, highlighting the important role played by CEOs’ family memberships. Specifically, we posit that family firms are more likely to invest in CSR when their CEOs are members of the controlling families. Furthermore, we examine how family firms can employ long-term incentives to encourage non-family CEOs to act in the interests of the controlling families to preserve SEW and thus enhancing family firms’ CSR performance. We tested our hypotheses using hand-collected data of family firms included in the S&P 500 index, in the period of 2003–2010. The empirical findings support our hypotheses that (a) family firms with family members as the CEOs have better CSR performance and (b) family firms tend to provide a high level of long-term incentives to non-family than family CEOs. In addition, long-term incentives strongly motivate CEOs to improve firms’ CSR performance, regardless of their family memberships.     

Corporate-Sponsored Volunteering: A Work Design Perspective

This study explored employee perceptions of participation in a corporate-sponsored volunteer initiative. Drawing on both questionnaire and focus group data, this study reaffirms the importance of altruistic concerns as a key driver for employee involvement in corporate- sponsored volunteering. Characteristics of the volunteering activity also emerged as important determinants of employee’s initial engagement and ongoing motivation for involvement in corporate-sponsored volunteering. In the same way that models of work design point to the value of enriched jobs, we see that there is scope to consider how corporate-sponsored volunteer programmes can be enriched so that employees have satisfying experiences and are more likely to participate. Enhancing perceptions of task significance and meaningfulness and incorporating relational elements into the volunteer activity seem to be especially critical in this regard.     

The Need to Give Gratuitously: A Relevant Concept Anchored in Catholic Social Teaching to Envision the Consumer Behavior

The “gift exchange theory” articulated by Marcel Mauss, along with his core concept of a threefold obligation (giving/receiving/returning), is the dominant theoretical framework used to explain the majority of gift issues in marketing. This perspective assumes that some interest always lies behind gifts, such that a gift always implies a counterpart of receiving something in return. Despite the relevance of this approach in understanding the day-to-day consumer behavior, this paper presents empirical cases where the consumer is also able to give freely, that is to say without implying a counterpart or even expecting it. To explain those empirical cases, we mobilize a key teaching of the Catholic Church: the “gratuitous gift” and then introduce the concept of the “need to give.” We show that gratuitousness is a relevant concept to understand most of gifts made by consumers, and we develop the normative aspect of gratuitous gift for ethical marketers (i.e., what ethical marketers should consider to understand consumers properly and in a more humanistic way). We also show that Catholic Social Teaching offers an appropriate anthropology to understand consumer behaviors motivated by this need for gratuitousness. To conclude, we propose further avenues of research.     

Ethics and Expertise: A Social Networks Perspective

Results from three field network studies show that depending on individuals’ network positions (central or peripheral), experts and novices have varying ethical predispositions (EP). In particular, central experts (vs. peripheral experts) have higher EP, while novices in the same positions (vs. peripheral novices) have lower EP. Results demonstrate individuals’ relational-interdependent self-construal mediates these relationships. Importantly, this research suggests that the interaction between network and individual difference variables uniquely affect individuals’ ethical predisposition. Given the lack of research focus on the impact of structural positions on EP, this article demonstrates the importance of combining network and individual variables to investigate individuals’ EP.     

The Ethics of Branding in the Age of Ubiquitous Media: Insights from Catholic Social Teaching

Extreme narcissistic organizations are unable to behave ethically because they lack a moral identity. While such organizations are not necessarily unethical intentionally, they become self-obsessed and use a sense of entitlement, self-aggrandizement, denial, and rationalizations to justify anything they do. Extreme narcissistic organizations might develop formal ethics programs, but such programs will have little effect on behavior.     

The Business Responsibility for Wealth Distribution in a Globalized Political-Economy: Merging Moral Economics and Catholic Social Teaching

If it is accepted that the real marketplace does not necessarily distribute wealth in the manner that the ideal market would have done, and that societal institutions have an obligation to bring the real and ideal market distributions into accord, then it can be argued that economic actors have a responsibility to consider the effects of their activities on the distribution of wealth in society. This paper asserts that businesses have a responsibility to consider the wealth distribution effects of their wealth-creating decisions. We use arguments from moral economics and Catholic social teaching to support this assertion, deriving decision principles that we apply to the Starbucks fair trade coffee case.     

浅谈家庭社会工作多元理论对婚姻危机的介入问题

每个社会都重视婚姻的过程及一个新家庭的建立。在家庭产生、演变、发展的进程中,由于受环境和夫妻双方因素的影响,伴随着婚姻关系简单、脆弱、混乱和危险等一系列的婚姻危机．这些现象和问题可以用家庭社会学的家庭社会学的家庭生命周期理论、家庭系统理论、社会冲突理论和人本主义理论来解释和回答。针对婚姻问题,在这些理论的指导下,运用家庭社会工作的一般方法。即个案工作法、小组工作法、社区工作法和家庭治疗,介入到家庭婚姻生活中去．化解中国社会的婚姻危机．促进每个家庭的发展,从而有效发挥家庭对社会的正向功能,构建社会主义和谐社会。     

家族企业社会责任:研究动态

尽管企业社会责任问题已引起学术界的广泛关注,但有关家族企业社会责任问题的研究却明显不足.文献研究表明,家族企业社会责任的内涵界定与测量、家族企业社会责任意识与行为、家族企业社会责任的影响因素、家族企业社会责任与组织竞争优势是目前家族企业社会责任研究领域的重要主题.由于家族企业是家族涉入企业所形成的复杂系统,基于家族涉入视角的家族企业社会责任研究是明晰家族企业与非家族企业社会责任差异性的一个尤其值得关注的主题.     

Translating Corporate Social Responsibility into Action: A Social Learning Perspective

Journal of Business Ethics - Interest in the microfoundations of corporate social responsibility (CSR) has grown over the past decade. In this study, we draw on social learning theory to examine...     

Ethics During Adolescence: A Social Networks Perspective

Marketing research on adolescents’ ethical predispositions (EP) and risky behaviors (RB) has focused primarily on individual difference variables. The present study, in contrast, examines the social network positions that an adolescent occupies within a group. A survey of 984 adolescents demonstrates that EP and RB stem from a balance between assimilation (i.e., centralities within the peer network) and individuation (i.e., need for uniqueness). In particular, we show that adolescents with close first-degree relationships within a specific peer group (measured by high degree centrality) and/or high need for uniqueness have lower EP and engage in more RB, while adolescents that are more central to the entire network (measured by high closeness centrality) have higher EP. The theoretic and practical implications of these findings are discussed.     

家族资源支持类型与家族创业:基于家族义务与创业者素质视角——兼对家族社会资本研究的一个补充

家族资本(人力、财务、社会)是家族创业的重要资源基础,现有文献普遍认为基于信任的家族社会资本是家族人力和财务资本(即家族资源)进入家族创业的唯一路径,这显然将问题简单化.家族的权力结构与情感关系决定了家族成员之间存在着复杂的家族义务.这种家族义务超出了信任或家族社会资本的概念范围并影响着家族成员的行为,同时与创业者创业素质一起决定了家族资源对家族创业的支持类型.这些类型主要包括信任、计算契约、纯粹利他、互惠利他四种.家族资源支持类型的不同还对家族创业成功产生影响.