Threats to Multi-Cultural Tolerance and Globalism: The Challenge of Theoracy

written with Prof. Gerald Biberman

Abstract: Democracy needs to defend itself from the many immediate threats - technology, imperialism, global economic powers, human passivity and reactionary religion. Reactionary religion has taken the lead worldwide in rejecting pluralism and democracy, viewing both values as gateways to secularism and decadence. Both modernism and post-modernism have failed to fully address the success of the continued political advances of the religious right worldwide.

A new, postmodern politics of meaning is needed to address basic human needs currently served by the cosmology of traditional religious orthodoxy. Progressive thinkers in philosophy, religion and in critical theory must work dialectically to retain the good of religion and spirituality, the need for ultimate meaning, and the challenge of reducing negative, anti-democratic impulses. These impulses are embodied in theocracy and a fear of life. Until religion is totally reinvented or evolves to a higher level we will have to defend many democratic values from religious extremists. A live and let live political philosophy is a good defense of democracy.

Introduction: Defending Democracy from Theocracy with a New Spiritual Politics

"True politics is first of all a state of soul" (Socrates).

What we are calling a “live and let live” attitude - democracy with liberty - is always a difficult balance for any political culture or historic era.

A dialectical democracy would take a both/and approach to the divisions, tensions and contradictions of politics, science and religion. We could all get along under this system - a “live and let live” world. We must defend this concept of a dialectical democracy until the day of integral consciousness and human unity arrives, if it ever does. In the meantime, we would leave each other space to co-create the possible future without fear, bloodshed or theocracy.

Meanwhile, the shadow side of religion continues to attack democracy and tolerance for diversity, Democracy in turn needs the counterweight of liberal religion to argue for the values of pluralism and coexistence. Many new eco-spiritual and humanistic paradigms have arisen offering a more dialectic approach to future evolution. This new set of stories accepts a dialectical and evolutionary process of give and take in all fields; i.e., a dialectical democracy. Thus, a humanistic and progressive spirituality can provide a much needed ally to the forces associated with critical theory and true democracy.

The left hand of God offers an attractive theology of hope which fits the various models of democracy much better than religious fundamentalism.

Critical theory has deconstructed the roles of reactionary religion in opposing many, if not most, democratic reforms of the modern era. Academic critics of corporate global dominance need to also include a critique of the power of the religious right. Often the religious right brings large sections of lower and middle class voters into an alliance with the business elites. This combination is fertile ground for corporatism or outright fascism. In an age of high-tech, state thought control via media and cultural memes the role of religion and religious philosophy can either produce a theocratic future or a post-capitalist, possible human viewed as more than simply a fallen creature needing the strong hand of a vengeful God.

An Immediate Crisis and Challenge to Democracy that Must Be Faced

Not only are we faced with a rise of political and religious intolerance we are risking the growth of a Big Brother state system as the only solution to fear, terror and violence. Once the general public clearly rejects religious extremism, theocracy and cultural intolerance, a key ally of vampire capitalism will be neutralized. Then economic Darwinism and undemocratic economic power can be reconsidered. Economic democracy will once again be on the human agenda. Curbing the bigots is a step toward curbing the bankers. Both are undemocratic.

Beat the Bigots then the Bankers: Strategic Necessity

This paper chooses to focus on the bigots and their allies who exploit fear and scapegoating to gain and hold power at the expense of human unity and tolerance. The bigot needs the ignorant and fear-ridden to hold power.

Achieving democracy and maintaining what modest democracy we have requires restraining both bigots and bankers who seek to bully or exploit the masses globally. True democracy encourages the voices of all stakeholders on the bedrock values of equity, justice and shared power.

Excessive power held by bigots (and bankers) stands in the way of true, pluralistic democracy.

The shameful role of reactionary capital in making alliances with reactionary or extremist theocrats is left to a future study.

Can Progressives Mount a Successful Values-Based Response to the Right?

Concrete suggestions for maintaining a positive, values based pluralism have been advanced by several key religious liberals, Jim Wallis (2005) and Michael Lerner (2006). Both Wallis and Lerner see some common ground with religious conservatives in rejecting a soulless universe.

Wallis, Lerner and many visionary thinkers realize the importance of a politics of meaning offering a purposeful life rooted in the common good while valuing diversity of expression.

Lerner, the author of The Politics of Meaning (1996) and Spirit Matters (2000), describes an emancipatory spirituality, beyond selfishness and materialism, that embraces generosity, atonement, joy, celebration, and a new bottom line; and that provides a new framework for thinking about childhood, loving relationships, and the world of work, politics, law, education, and ecology.

Van Jones , executive director of the Ella Baker Center for Human Rights, observed that "one key fact seems to escape the notice of today's activist crowd. The champions of the civil rights struggle didn't come marching out of shopping centers in the South. Or libraries. Or high school gymnasia. To face the attack dogs, to face the fire-hoses, to face the billy clubs, these heroes and she-roes came marching boldly out of church houses. And they were singing church songs. They set an example of courage and sacrifice that will endure for the ages. And as they did it, they prayed on wooden pews in the name of a Nazarene carpenter named Jesus.” (Jones, 2005)

"I see the seeds of a wisdom-based, Earth-honoring, pro-democracy movement - one that affirms and applauds religious and spiritual impulses, while opposing fundamentalism, chauvinism and theocracy. Over time, this kind of progressive movement has the potential to win - and win big - in the United States. To be honest: it is probably the only type of progressive movement that stands a chance in a country as religious as ours" (Jones, 2005).

A New Spiritual Politics is Needed to Protect and Extend Democracy

"It is my conviction that our secular disciplines and institutions are not capable of dealing with our social problems. They don't reach deep enough and they fail to address questions of meaning and value. They can only handle social manipulation, when it is the soul of the culture that is in trouble." (Moore, 2004).

Is there a genuine spiritual politics? "Politics is really the art of governance, a science that synthesizes opposing views into a higher level of understanding. Spiritual politics responds not just to competing interests and the demand for rights, but, rather, focuses on the next evolutionary step in growth for each individual and group. It directs resources and structures institutions to help citizens meet their own needs, while learning to embody the virtues common to all religions and systems of ethics - compassion, honesty, and the sharing of skills and resources."

“Creating a synthesis between liberalism and conservatism brings together liberty and virtue, community and individual initiative, compassion and self-reliance, altruism and accountability to create a more successful and democratic civic culture”(McLaughlin and Davidson, 2005).

The Critical Ally in Defending Democracy

"Creating an authentic, meaning-based democracy requires the cultivation of civic/democratic habits such as tolerance, but also fairness, mutual respect, compassion, and a sense of the larger community; i.e., concern for the whole/public/planetary good." (Kucinich, 2000).

The secular left which includes much of academia worldwide needs to expand its working alliance with religious liberals of all stripes. This may mean not only reframing the language of academic and public discourse, but more vigorously addressing the psycho-spiritual needs common to humans everywhere. The masses need personal meaning on all levels both outer and inner. A more humane meaning of life is afforded by democracy and religious pluralism as opposed to a fear-based religious politics of division and cultural war. The religious moderates and the moral mainstream are vital allies in defending democracy.

If the liberal/left is to forge a political agenda that addresses the deeper, meaning-based needs and ideals that the (religious) right speaks to, but in a truly democratic framework, we need to develop an agenda that focuses on the ethical and spiritual/religious dimensions of democracy.

This is a formula for success in all cultures where some basic human needs are met by traditional religion. The cultural wars are being fought worldwide on many levels. Hopefully, this essay will have value to forces defending democracy in many parts of the world not just the moral mainstream in the western world. Live and let live democracy has global relevance as a vision for the future.

If we argue for incorporating a "live and let live" socio-political attitude, we are talking about ethical values; i.e. articulating minimal ethical standards -- which are what the World Parliament on Religions, did in writing a manifesto for a new global ethic in Chicago in 1993.

Spiritual politics nourishes our bodies, minds, hearts, and souls; honors our ultimate concerns, highest ethical principles, and our sense of oneness with all sentient beings; counters our feelings of alienation by challenging us to apply the wisdom of the world's greatest spiritual traditions to today's pressing economic and social problems; and promotes personal, social, and global healing and transformation (Butts, 2006).

"There is a growing consensus that we need to restore moral, ethical, family, and community values to our governing structures. We want our leaders to act with integrity and to honor the public trust. We want a system that reflects our common human desire to be treated with truthfulness, fairness, respect, and dignity; and that truly cares for children while giving parents the time and resources to be effective caregivers." (Hewlett and West, 2004).

Tolerance and Decency Are A Necessity for a Just and Peaceful World

Why in the world can't we just get along? Since technology and economics are bringing diverse peoples ever closer together, we must learn how to get along. In an increasingly multicultural world with such great diversity in values, politics and worldview, it is a practical necessity to develop a “live and let live” attitude in all social relations. This will require a combination of fair-minded governments, world bodies and the best of global civil society to fully extend the notion of a social philosophy of “live and let live” worldwide. Countering the most reactionary religious forces is a necessary first step in breaking the unholy alliance of the business class with religious extremists.

We Can't Stand Pat: How We Can Take Back the High Ground from Haters

We badly need a humane solution to our basic societal concerns that does not turn to theocracy on one hand or an Orwellian police state on the other. Only by letting go of fear of each other and our sense of deep insecurity will we heal the conscious and unconscious basis of human conflict both personal and political.

A world view of trust in life and trust in self is an important step toward a gentle acceptance of all our neighbors - both near and far. As futurists and social philosophers we can see the long-term victory of tolerance and decency since at the practical level it is the most humane way to run the global village.

Let's all start with the “live and let live” attitude - and try to just get along.

Save Democracy, Oppose Theocracy and Fear

The politics of love and acceptance is challenged by a prevailing politics of fear. At various points in human history religion and fascism have formed a united front of terror: a symbol of a twisted cross in one hand and a machine gun or a bomb in the other. The danger today rests as much with a western version of theocracy based on the fear-based religious right. We can't stand pat and let Pat Robertson lead George Bush down this perilous road into an eternal holy war against media-enhanced demons from the unknown.

Sometimes it's holy war against distant devils of terrorism, sometimes simply a neighbor like Venezuela and sometimes our fellow citizens and neighbors such as gays and lesbians. All of these scapegoats are simply ploys to seize state power and establish a theocracy.

We can't stand pat and let this happen.

Practical and Positive Strategies to Advance Tolerance and Turn Back Anti-Democratic Forces.

Meet the basic human need for spiritual nourishment in a more humane, tolerant manner thus addressing the positive appeal of traditional religion. Consider the work of the Network of Spiritual Activists who offers a new vision to serve the needs of heart and soul as well as economic security.

• Campaign to enlist religion, spirituality and psychology in expanded educational efforts to reduce human fear thus leading to a psychic capacity to accept or at least tolerate the various perceived threats from the outer world.

• Continue worldwide dialogue and cultural exchanges designed to reduce the levels of fear and ignorance associated with the "stranger," "the other" or the "sinner."

• Engage in inter-group dialogues seeking better understanding between historically divided groups. Many global, national and local groups are doing this. In practical terms this means a higher tolerance for diversity and a truce in the cultural wars.

• Intensify support for universal human rights codes associated with a deep belief in full human dignity. This is the bedrock for fighting ethnic bias, racism, gender inequality, classism, nationalism and religious bigotry.

• Adopt and extend the educational and political efforts designed to advance the notion of communal unity in diversity as the paradigm of the future. This concept is applicable not only to society and government but also to our personal lives.

All of this requires that the many non-governmental organizations (NGOs) and related progressive movements include an expanded component of human rights advocacy with their various specific agendas. All groups must be multi-issue and address hatred and bigotry.

Just as labor unions and civil right groups have historically championed full human rights on the job and in society so too must all reform organizations include expanded programs opposing intolerance and outright bigotry. Thus, the humanistic visionaries in all of the various world movements and those simply working with a good heart at the local level must include the issues associated with a “live and let live” worldview. This is especially true for movements based on religion, spirituality, humanistic psychology and political philosophies.

In each nation or neighborhood the defense of justice and fairness may take a different form. Nonetheless, exposing the violent spirit of Pat Robertson's bigotry in the U.S. or fighting the rise of the far right in Europe is the urgent task placed before progressives in the West. In the Middle East, Africa and parts of South Asia the challenge is even greater. The best long-term hope for humankind is a gradual victory of well-educated, cosmopolitan elites over the various fundamentalisms and oppressions now so dominant in so much of the developing world.

Make no mistake, a paradigm of “live and let live” can be crushed by victories for intolerance, fear of the world and the political scapegoating so popular among the fear-stricken fundamentalists. But the superior logic of moderation, compromise and respect will ultimately prevail.

While short-term struggle against anti-humanitarian and anti-democratic trends is essential to relieve injustice and oppression, a long-term vision would include not only

a political solution but also a social and even spiritual transformation of global society.

A Role for Public Intellectuals, Social Philosophers and Community Educators

New paradigms have arisen offering a more dialectic approach to future evolution. The new story accepts a dialectical and evolutionary process of give-and-take in all fields; i.e., a dialectical democracy (Hawkins, 2005). Many social philosophers and shape shifters hold out hope for a series of paradigm shifts leading to even higher states of consciousness thus gradually eliminating much of the existing fear-based consciousness.

A Long Term Evolutionary Vision of the Possible Future of Democracy

Individuals invested in community leadership, progressive social change and personal growth can take practical steps toward a fuller appreciation of the multicultural world ethic. The realization of human unity and the gradual heightened consciousness of oneness will evolve from the discovery of common ground.

We argue for a steady, measurable advance of consciousness resulting in more democracy, power-sharing and communal understanding of the need for cooperation and human unity. Thus, spiritual democracy contributes to secular democracy allowing a “live and let live” future which trusts in the possible human living beyond fear, hatred or war. A live and let live democracy is necessary until humanity evolves to the higher consciousness of our unity in diversity, our timeless destiny of oneness.

RECOMMENDED READINGS

Biberman, Jerry and Michael Whitty, "A Post Modern Spiritual Future of Work", in Work and Spirit, Scranton Press, Scranton, PA, 2006

Butts, Dan, “Spirituality in Politics, part 4,” in PhenomeNews, November 2000

Diamond, Sara, Spiritual Warfare: The Politics of the Christian Right, South End Press, Boston, MA, 1989

Hawkins, David R. Transcending the Levels of Consciousness: The Stairway to Enlightenment, Veritas, 2006.

Hewlett, Sylvia Ann and Cornel West, “Parents' Bill of Rights,” in The War Against Parents, Houghton Mifflin, New York, NY, 1998; info@actionnw.net

Jones, Van, “The Religious Left Fights Back,” AlterNet, July 29, 2005

Kaplan, Esther, With God on Their Side: How Christian Fundamentalists Trampled Science, Policy, and Democracy in George W. Bush’s White House, The New Press, New York, NY, 2004

Kucinich, Dennis, "Government and Spiritual Values", in Imagine - What America Could Be in the 21^st Century: Visions of a Better Future From Leading American Thinkers edited by Marianne Williamson, Rodale Books, Emmaus, PA, 2000

Lerner, Michael, The Left Hand of God: Taking Back America from the Religious Right, February 2006; http://www.tikkun.org/

Lerner, Michael, The Politics of Meaning: Restoring Hope and Possibility in an Age of Cynicism, Addison-Wesley, Reading, MA, 1996

Lerner, Michael, Spirit Matters: Global Healing and the Wisdom of the Soul, Hampton Roads, Charlottesville, VA, 2000

McGraw, Barbara A. and Jo Renee Formicola, editors, Taking Religious Pluralism Seriously: Spiritual Politics on America’s Sacred Ground, Baylor University Press, Texas, 2005

McLaughlin, Corinne and Gordon Davidson, Spiritual Politics: Changing the World From the Inside Out (Foreword by The Dalai Lama), Ballantine Books, New York, NY, 1994

Mische, Patricia M and Melissa Merkling, editors, Toward a Global Civilization? The Contributions of Religions, Peter Lang, New York, NY, 2001

Moore, Thomas, "On Religion", in Marianne Williamson's, Imagine, 2004

Moore, Thomas, Care of the Soul: A Guide for Cultivating Depth and Sacredness in Everyday Life, HarperCollins, New York, NY, 1992

National Council of Churches (programs and publications), http://www.ncccusa.org/.

Pibel, Doug, “Christians Call for Action on Poverty, Environment,” Yes! A Journal of Positive Futures, summer 2005, 9; full text of “Call to Civic Responsibility” at http://www.iuniverse.com/

Swimme, Brian and Thomas Berry, The Universe Story: From the Primordial Flaring Forth to the Ecozoic Era, HarperCollins, New York, NY, 1992

Taylor, Mark Lewis, Religion, Politics and the Christian Right , 2005

Thomas, Robyn and Simone Richmond, “The Network of Spiritual Progressives,” Tikkun, January-February, 2006

Wallis, Jim, God’s Politics: Why the Right Gets It Wrong and the Left Doesn’t Get It – A New Vision for Faith and Politics in America, HarperCollins, New York, NY, 2005

Wallis, Jim, The Soul of Politics, The New Press, New York, NY and Orbis Books, Maryknoll, NY, 1994

Weisman, Richard, Fascists in Christian Clothing, iUniverse, 2005.

Whitty, Michael and Dan Butts, "Media, Truth and Democracy," New Renaissance Journal, London, 2003.

Williamson, Marianne, The Healing of America, Simon & Schuster, New York, NY, 1997

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Critical Spirituality, Moral Philosophy, and Business Ethics

written with Prof. Gerald Biberman

Abstract

Critical ethics, according to David Boje, require a restoration of moral philosophy as a core value to the theory and practice of business ethics. Managerial business ethics often lack an answerability that challenges systemicity, which produces inhumane "unethics." This essay supports answerability for the administered world of organization, power and politics. We join critical post-modern theorists in rejecting "managerialism" and the cultural industry. We advocate an ethics of responsibility that is drawn from moral philosophy and a free spirituality (by which we mean a trust in human potential, consciousness and human evolution). Just as ethics is often a grey area constantly being rethought, so too moral philosophy is being questioned and revised in post-modern theorizing. Disciplines relating to ethics are deconstructing the philosophical and ideological theories in order to move into the future. Critical theory is a work always and already partial in its progress. (Boje 2007) The assumptions of critical theory, as well as ethics and moral philosophy, therefore remain in a flow state. Each area of theory must function in a dialectical fashion - allowing for the unknown, the unseen and the unimaginable. Only in this state of mind can a truly creative co-mingling of unfinished ethics and evolving critical theory occur.

Introduction

"There is no right behavior within the wrong world." Adorno (1963/2000: 174)

In the spirit of For Ethics (Jones, Parker, ten Bos 2005) we invite the reader to reflect on unfinished ethics and political philosophy. Much as critical theory and critical management studies seek to bring balance and forward movement to the study of business ethics, so too can the insights of moral philosophy bring balance to an otherwise predatory capitalism. A critical post-modern ethics may be needed to deconstruct the dominant managerialist paradigm. It is our purpose in this essay to take the discussion of spirituality in business ethics, as well as the impact of religion on business ethics, beyond the assumptions of common sense business ethics. We suggest that scholars with commitments to their versions of spirituality or religion guard against allowing the philosophy of ethics and their belief systems to simply become utilitarian and political instruments of contemporary ideology or currently popular cosmology. Great thinkers and great thoughts in every era risk cooption into the dominant power structure of the day.

Philosophy and religion too often serve the king, human progress and possibility often take the back seat. This essay urges scholars of management, spirituality and religion to offer more depth, context, and vision to the all too narrow scholarship of business ethics. Critical theory can offer a new paradigm for ethics as well as criticism of the current norms of ethics.

Critical Theory and Post-Modern Analysis Help Keep Dialogue Deep and Wide

While the field of spirituality in the workplace is dominated by the modernist paradigm, a modest alternative paradigm of what Boje (2000) calls “spiritual capitalism” has reappeared in the literature (Karliner and Karliner (1997); Mokhiber and Weissman (1999); Steingard and Fitzgibbons (1995); and Biberman and Whitty (2000). From the perspective of critical theory, both spirituality addressing economics, as well as business ethics in its traditional, narrow construct, have been largely co-opted by larger meta-systems of conformance and control. Thus, neither field can fully assume its full potential as part of the human intellectual journey toward higher consciousness. The best that moral philosophy, spirituality and critical theorists can do is keep the fundamental questions of human potential open and debated in modern organizational settings. Otherwise, virtually every spirituality and ethical system is put to work for whatever dominant dialectic is in fashion in any particular era or eon.

Critical theorists have applied their critiques to all academic disciplines from philosophy to economics. Leading thinkers such as Boje have observed that the integral spirit utopians have not incorporated the Darwinian character of economics and materialism, while, at the same time, the Darwinians have not fully considered a post-capitalist necessity to a healthy eco-humanity. Boje (2007) proposes injecting a Hegelian dialectic into the scholarship of business ethics and the new field of spirituality in economics.

Within the paradigm of reform oriented spiritual capitalism, Boje (2000) has identified six schools of thought. He suggests that each worldview affects scholarship, resulting in very different conclusions and remedies, from the affirmative postmodernists, as contrasted with the skeptical postmodernists. Some of the critics of the mainstream or dominant modernist paradigm of business ethics are found within postmodernism and critical theory. The six schools of thought that Boje identifies are as follows:

1. Affirmative postmodernism - assuming continuing, favorable paradigm shift toward newer forms of progress.

2. Skeptical postmodernism - the matrix and the shadow side of humanity; a continuance of power over and dominance and scarcity et al.

3. Fundamentalist-traditionalist assumptions about work and ethics. Both Islamist and Christian conservatives are on the march and control much capital and business thought. They have a voice in popular media and popular culture worldwide both in the west and in the east. Ultimately the universe will adopt a new live and let live thesis reconciling unity in diversity thus resolving the current clash of civilizations. Higher consciousness will absorb the various currents of belief into a oneness state, a form of human unity seen only in higher states of consciousness, the oneness state which is our common destiny.

4. Ecological bioneers believe nature is taking us somewhere wise and we will see it in time to save humanity and the planet. Liberal religion with the stewardship principle and much of spirituality movement has aligned with the new bio-ethics. They believe a green business ethics will help save the day.

5. Managerialist assumptions about business ethics are reflected in law and business higher education. A strong critique is badly needed. Where are B-schools holding things back?

6. Humanist - this camp can include several sub-groups such as religious humanists, secular humanists some in the case of status quo ethics and others seeking to enlarge or break the existing paradigm. Critical theorists and radical humanists often are aligned with movements for social justice and believe a better world is possible.

Many new eco-spiritual and humanistic paradigms have arisen offering a more dialectic approach to future evolution. This new set of stories accepts a dialectical and evolutionary process of give and take in all fields; i.e., a dialectical democracy. Thus, a humanistic and progressive spirituality can provide a much needed ally to the forces associated with critical theory and true democracy.

Some new thinkers are very affirmative in their vision (Wilber, 2000; Hawkins, 2002), while others remain unconvinced of the so-called progress myth (Boje, 2000). The ecologist perspective and the sustainability movement are also current versions of affirmative paradigms lodged in both the modernist and the postmodernist scholarship.

Critical Reviews of Spirituality in Organization and Society

Critical reviewers have pointed out a number of ways in which spirituality can be misused or be used as an addiction in an organization. Some of these are as follows: 1) in an addictive organization, or in an organization where the top leaders are addicts, spirituality can itself be used as an addiction, and as a way to avoid or deny dealing with real organizational problems; 2) an organization or leader may impose spiritual or religious beliefs on its members; and 3) organizations can use spirituality or religion as a management tool.

While the literature on spirituality in the workplace has largely considered spirituality to be an individual phenomenon (e.g. Ashforth and Pratt 2003), workplace spirituality has also been advocated as a means for improving organizational performance (Mitroff and Denton 1999, Neck and Milliman 1994). Spirituality has also been described as a way to increase employee motivation (Tischler 1999) cohesion (Dehler and Welsh 1994), and better performance (Guillory 2000; Mitroff and Denton 1999). Spirituality has thus been depicted as a means of supporting “longer term enterprise stability, growth and profitability” (Burack 1999, p. 280) and “real bottom-line improvements” (Leigh 1997, p. 26).

Critics of organizational spirituality (e.g. Bell and Taylor 2003) have argued that the spirituality discourse is totalizing because it seems to advocate, implicitly or explicitly, the idea that individuals have to accept the social structures in which they work, and more importantly, come to see these structures as meaningful and good. They further argue that the spirituality discourse is totalizing because it provides mechanisms through which individuals are better able to cope with all, including exploitative and dysfunctional, aspects of capitalist systems but no mechanisms by which to recognize or critique them as exploitative and dysfunctional (Bell and Taylor 2003). This legitimizing of current organizational structures and getting individuals to believe in them as the manifestation of “a sacred power” (Bell and Taylor 2003, p. 340), leads to the individual being placed in a position of potentially increased conformity (Ashforth and Pratt 2003), a position from which the individual may lack critical distance and the impetus to resist or change dysfunctional organizational structures (Nadesan 1999).

Bell and Taylor (2003) further suggest that spirituality in organizations goes further and seems more totalizing than the Protestant work ethic in positioning work as one or perhaps the only path for self-fulfillment and spiritual transformation. Critics have raised further concerns that spirituality may be misappropriated as a tool for “material gain” (Benefiel 2003) or of increased managerial control (Brown 2003; Elmes and Smith 2001).

Some critical theorists have seen a more positive role for workplace spirituality in organizational transformation. Boyle and Healy (2003), for example, suggest that organizational spirituality may be a tool for increased managerial control, but that it may also be illusionary to believe that employee spirituality can ever be totally controlled and that it may not also lead to employee resistance. That is, by creating a space for individual spirituality, the organization may also create a space for individual resistance. Further, Boje (2000) has suggested that organizational spirituality should lead to the rejection of existing paradigms and the adoption of a new business paradigm characterized by non-violent business practices, sustainable growth, ecological awareness and the cultivation of personal development. He therefore agrees with Horkheimer (1997) that “the maxim that would be made universal, be done at the level of people organizing with others to change the social system that is producing the unethical behaviors” (Boje 2007).

Postmodern critics argue that most spirituality writings are pro-management, overly optimistic, and don’t pay attention to the social and environmental consequences and other injustices brought about by business practices – even spiritually oriented practices. Against their assertion, we argue that criticism alone of the existing system will not, in and of itself, bring about change in the system – but will, instead, simply result in current practitioners of the system digging in their heels and defending the status quo. Rather than criticize the status quo, we suggest that individuals engage in personal growth and other spiritual practices that will bring about their own personal transformation and change. Our hypothesis is that as a person grows into progressively higher levels of consciousness, the person’s commitment to ethics and social and environmental issues naturally deepens – resulting ultimately in practices and policies that create organizational and political system change. Such change may ultimately usher in a new spiritual organizational paradigm.

Spiritual Paradigms Integrating into Business Values

Organizations and their executives both in Japan and in the USA are beginning to show an interest in spirituality and spiritual values (e.g. Brandt 1996; Labbs 1995; Vicek 1992). A number of organizational writers are urging organizations and their members to pay more attention to spiritual values and spirituality (e.g. Bolman and Deal 1995; Gunn 1992; Russell 1989; Schechter 1995; Scherer and Shook 1993; Walker, 1989).

Some authors have related spirituality to organizational learning processes. Mingin (1985), for example, describes how information-based technology will lead to “spirituality oriented fundamental abstractions.” Vail (1985) proposes a “process wisdom” explanation of organizational transformation that involves four elements - grounding in existence, appreciation of the openness of the human spirit, understanding of human consciousness, and an appreciation of the spirituality of humankind. Hawkins (1991) relates the spiritual dimension in learning organizations to Gregory Bateson’s concept of double loop Level III learning.

Interest in organizational learning and creative thinking has also led to the increased use of certain spiritual practices - particularly meditation - among organization members, and an increased interest in intuition and whole brain thinking in organization decision processes (e.g. Agor 1989). Increasing numbers of executives and managers are turning to various types of meditation and spiritual disciplines as a way of coping with stress and for finding meaning in their turbulent work environments (Dehler and Welsh 1994) and in dealing with recovery from job loss (Byron 1995).

At the same time that organizations and managers are paying more attention to spirituality and to whole brain thinking and learning, global competition and other conditions are bringing about increased attention to team development and employee empowerment. When one examines the various descriptions of organizations using work teams (e.g. Levine 1994) one is struck by the similarity of the values, behaviors and processes that emerge from these teams to those described in relation to spirituality, creativity, and organization learning. Indeed, Poe (1991) points out that the Japanese, with their knowledge of Zen Buddhism, understood Deming’s Plan-Do-Study-Act (PDSA) cycle as a spiritual discipline. As employees master this PDSA discipline, they continually trade information with each other until individual wisdom fuses into powerful group intelligence. Poe says that excessive reliance on logic and reason led many Westerners to misunderstand this aspect of Deming’s theories. Similarly, Fort (1995 p. 16) describes how total quality management’s emphasis on fulfilling the needs of customers and stakeholders is a contemporary managerial articulation of what Pope John Paul calls solidarity, or the goodness of understanding the self in terms of the self’s dialectical relationships with others. Fort asserts that “this expresses an overlapping wisdom that grounds a spirituality of connectedness in all aspects of life, including business.”

What do these emerging trends have in common? It is our contention that they represent a postmodern management paradigm that is emerging - one that emphasizes spiritual principles and practices, as opposed to the current prevailing modern management paradigm. Moral philosophy is a practical and theoretical starting point for critical post modern theory to explore in its search for new scholarship in the field of organizational ethics.

Rose (1990) describes a new paradigm that is beginning to develop among managers and executives which incorporates ideas from quantum physics, cybernetics, chaos theory, cognitive science, and Eastern and Western spiritual traditions. It contains two main components - everything is seen as being interconnected, and there is a focus on empowering people. Rose attributes the vogue for Japanese management techniques, the spread of technology and the spread of idealism as fueling the trend. Fox (1994) describes many of these same characteristics as depicting what he calls the green (sheen) era of Creation as Sacrament paradigm. James Redfield (1993, 1996) has summarized many of the components into the ten insights described in the Celestine Prophecy and the Tenth Insight, and Deepak Chopra (1994) has distilled the spiritual laws involved in this paradigm (from the Indian Vedic tradition perspective) into the Seven Spiritual Laws of Success.

It is our contention that this paradigm is continuing to emerge, and will become more widespread in future years, and that the existing stress that managers and organizations are experiencing may actually produce the catalyst for organization spiritual transformation, in ways similar to that in which personal crises have led to personal spiritual growth and transformation (Grof and Grof 1989).

Persons operating from a spiritual paradigm perspective would be open to change, have a sense of purpose and meaning in their life, appreciate how they are connected with a greater whole, and have individual understanding and expression of their own spirituality. In contrast to a scarcity belief, they possess what has been referred to as an “abundance” mentality - a belief that there are abundant resources available to all, so that there is no need to compete for them. They would also be more likely to trust others, share information and work in concert with teams and co-workers to accomplish mutual objectives, and to empower their co-workers and people below them in the organization hierarchy. They would be more likely to use intuition and emotions in reaching decisions. They would also be more likely to use win-win collaborative strategies in conflict situations.

Organizations that operate from the modern paradigm possess rigid, bureaucratic structures and hierarchical chains of command. They are more likely to use formal communication channels, have very formal policy manuals and procedures for every activity and job title in the organization. They are more concerned with following policies and procedures than in pleasing either internal or external customers. The belief in scarcity of resources leads to competition between organization units for budget, personnel, and other resources, and leads to politics and power struggles between units.

In contrast, organizations that operate from the spiritual paradigm would be expected to have flatter organization structures and a greater openness to change. Their belief in abundant resources would lead to greater interconnectedness and co-operation between organization units, and empowerment of workers at all levels of the organization. Rather than believing in the preservation of the self at all costs, these organizations would be more concerned with existing in harmony with their environment, and would thus be more supportive of the ecology and environment, and more concerned with meeting the needs of internal and external customers. These organizations would be more likely to encourage creative thinking and the working together of organization units to establish and accomplish mutually agreed on mission statements and objectives for the organization.

It is our contention that the human relations movement, organization development, and its attendant concepts developed as a reaction to the prevailing modernist paradigm, and existed within it, rather than trying to create a new paradigm. Thus, the proponents of the human relations movement and organization development accepted most of the underlying tenants of the modernist paradigm - such as the belief in the scientific method - as true and as fact, and then attempted to use the methods of that paradigm to call for what were largely cosmetic changes in the way organizations were managed.

We predict that more and more organizations and their workers can be expected to shift to this new spiritual paradigm in the coming years. This shift is not only likely to occur for the reasons Boje and others cite as pushing organizations into postmodern practices, but also because of the shift in the consciousness of workers and managers at all levels of organizations that is already beginning to occur as workers and managers seek to find more meaning in their work.

Organizational soul and the spirit of the workforce have been too often ignored or neglected. Nonetheless, the history of economic reform movements and the thread of social justice in philosophy and religion have long called for a basic change of heart in human behavior. This has always implied a more communal approach to organizational theory and practice as well as a more humanistic psychology for individual behavior. These democratizing concepts were often introduced by social democrats in alliance with unions. Liberal religion supported these community building reforms.

Religious faith has also played a role in the thinking of critical theorists. For example, the writings of Horkheimer and Adorno are influenced by their Jewish faith, especially the case when they talk about Jews and Fascist Germany anti-Semitism (Horkheimer and Adorno 1997), and Boje’s writings have been influenced by the Jainism (Boje 2000). We suggest that as critical theorists continue to pursue their own spiritual practices, and as they grow into progressively higher levels of consciousness, their commitment to ethics and social and environmental issues will naturally deepen – resulting ultimately in a reconciliation of their spirituality and their critical ideology.

Spirit-based organizational theorists might profit from further interdisciplinary research into aspects of all major work reform movements of the last 200 years. With the rise of modernism came a heightened materialism that marginalized sharing and caring. Industrialism weakened community and sidelined religion. Employees were often excluded stakeholders. Now a post-industrial age yearns for community and spiritual nourishment in both personal and organizational terms. Selfishness seems dysfunctional to many global thinkers. Only by reinventing work from the inside out will individuals acquire a sense of deeper purpose in work.

In the postmodern future, humankind’s eternal search for meaning may require not only reinventing work and the workplace but also a renewed reflection on the deepest intentions behind human activity. Spirit-based organizations might also profit from such an arrangement. Co-operation may be good for the future of organizational culture and for people’s sense of shared destiny.

A Critical Ethics May Require New Paradigm Thinking for Moral Philosophy

A critical post-modern moral philosophy of work can be the common ground for the new work community. The philosophy of participation adopted from the team concept model could be expanded in the twenty-first century to involve human unity and higher consciousness as well as continuous improvement. This may require a fuller understanding that management makes decisions that have far-reaching impacts on the spiritual lives of employees. Work life reaches into the very soul of all working people. Employees in touch with their spirituality seek to have more input into those decisions. Rekindling the spirit in work will deepen these efforts. The final step would be a corporate attitude of servant leadership towards all stakeholders. Visionary groups such as the Greenleaf Center for Servant Leadership and the Noetic Sciences Institute have path breaking conferences and workshops designed to encourage new paradigms in business. These groups believe that shared power will insure that the future “borderless world” values diversity embraces pluralism and provides global servant leadership. Workplace unity and high purpose can create a service-learning atmosphere which will result in high standards, adequate competitiveness and an agile business system for the century to come. A deepened form of organizational stewardship could evolve from reforms in organizational decision making. A new work community based on spirit at work will result in economics as if people mattered thus reinventing the purpose of business ethics.

Working people and human evolution itself are constantly seeking meaning, purpose and a sense of contribution to work life. These needs are served and deepened when a spiritual paradigm frames the intentions of all stakeholders. Real human nourishment is provided by the soulful organization.

The postmodern work organization can transform the purpose and meaning of work without excluding employee stakeholders. During the rest of our professional lives we

can teach the wisdom and skills of organizational harmony and evolution. Reframing the meaning of work has support of the servant leaders worldwide who see that a life of service best fits the basic human need for relevance, recognition, meaning and self-transcendence. Critical theory has been a major thought leader in the post-modern deconstruction of ethics, human organization and political philosophy.

If critical post-modern theory and critical management studies could expand to embrace consciousness studies as well as an updated Marxist Humanism the basis for an empowered ethics could arise. This essay is one step in that direction: a new interdisciplinary paradigm not only for business ethics but the meaning of life and the possible future.

Conclusion: Unfinished Ethics: Hopeful Ideas for Critical Post-Modern Theory

Our conclusion is eclectic and dialectic. Critical theory could profit from expanding its own ideological and philosophic framework to include the new science, transpersonal psychology, post-post modern visionary moral philosophy and post capitalist economics. We suggest a gradual process of convergence of several hopeful themes and trends will result in continued upswings of higher levels of consciousness by ever larger numbers of thought leaders. The diverse contributions in this reader are a prophetic sign that significant intellectual scholarly trend is underway to enlarge the philosophic scope and authority of business ethics and societal politics in general. All of this results from a combination of several of the visionary political reform movements with the evolutionary shift to a post-post modern theory used to inspire a new radical moral ethic for business, commerce and economics. This new business ethics may transform economics, work and the politics of meaning for the human race.

We appreciate the usefulness of the dialectical method and the various schools of critical theory as applied to the field of business ethics and see much value in its methods. This has implications for the application of critical theory not only in the teaching of business ethics but also the entire fabric of the oncoming knowledge society. Philosophy, economics, business, technology, science, education as well as the field of ethics are now offered a new cosmology with a hopeful view of the future. Philosophy can profit from a healthy dose of science and futurism, while economics can benefit from more ethics, compassion, love and generosity.

Ethics, business, science and technology may need a post-modern redefinition of their ultimate purposes and intentions. We may rethink the human uses of materialism from the perspective of evolution and higher consciousness. Ethics along with critical theory might look forward to the possibility of achieving the preferred future. .

Education is catching up with the hopeful megatrends of the future. Education for higher consciousness could facilitate a new leadership class holding global ethics requiring not only sustainable economics but a sustainable human ecology. Our vision of the future is

post-Hegelian, a step beyond criticism to a new level of seeing premised on a post-philosophic evolution to higher consciousness which may be already underway (Wilber, 2004).

We propose that spirituality’s contribution to business ethics, as seen through the lens of critical theory and post-modernism, is to offer new ways of seeing the future. A future with an ongoing, organic evolution of human ethics and human behavior is already documented by mainline forecasting groups such as the World Future Society. This way of seeing is the way of the great inventors, scientists and visionary philosophers, and - dare we say - the way of the mystics.

Business ethics infused with a critical post-modern theory, consciousness and moral philosophy can be both a critical social science and a progressive social practice. Within the framework of an inclusive, open ended critical theory, combined with an appreciation of the evolutionary shift to higher consciousness, the field of business ethics could empower people to reject false consciousness in its theory and practice. Critical theory is vital for this process to affect economics, accounting, strategy or deep cultural norms such as the “creed of greed.” Consciousness theory or spirituality is a new mega-theory which can offer a hopeful scenario to the field of post-modern ethics and critical theory.

Just as business ethics has no business simply acting as an ideological prop for dominance and power holding, so too must spirituality guard against being used as thought control. The progress myth is just that - a questionable assumption that our species is guaranteed to prosper and prevail. A little intellectual and spiritual humility is in order in an age of utilitarianism and rationales for social Darwinism. Wrong economic ethics undercuts the personal codes of business ethics in every greed centered economic system. Life cannot be lived rightly in a system based on false consciousness, fear, greed and power seeking.

Scholars of business ethics can question the "progress myth" (Boje 2000) while still drawing some inspiration from those with an affirmative vision - whether modernists or postmodernists. The current evolution (or devolution) of capitalism has even given pause to optimists such as Wilber and many of the mainstream scholars of business social responsibility.

With that having been said, we still hold out the torch of human possibility, the possible human, and the possible future as a human potentiality. We offer the hopefully, visionary possibility of evolution to higher consciousness and with it the liberation of the corporate soul. We offer the post-capitalist premise of business ethics being implemented as if people really mattered and money was only a means to a much more sacred end.

______________________________________________________________________

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My Resume

MICHAEL D. WHITTY

165 Baldwin Birmingham MI 48009
whittymd@udmercy.edu 248 703 9009

An Interdisciplinary Professor of Values-Based Education

Interdisciplinary scholar/writer with publications covering global issues affecting business and society with special attention to global business trends; published in Global Times (Denmark), New Renaissance (Germany) and the Chinmaya Management Review (India) as well as the Multinational Business Review; taught in Mexico, the Netherlands, United Kingdom and Canada in a 35 year career of innovative teaching; I have taught courses in three University of Detroit Mercy colleges (Business, Liberals Arts and Architecture) in six different departments in my extensive career of innovative and experiential teaching. I am a futurist both in my integration of several disciplines but also a pioneer in values-based education. I have co-edited Work and Spirit, a path-breaking reader. I have conducted trainings for the UAW/General Motors Human Resources Center, UAW/Chrysler and many business, community and professional groups. I lecture widely, conduct seminars and workshops while continuing to publish regularly in scholarly journals, including The Journal of Organizational Change Management. I am an authority on current business issues frequently featured in local and national TV, radio and newspapers and a longtime radio personality dealing with economic and political issues.

______________________________________________________________________________________

Visiting Professor, Business Ethics and Social Responsibility, Seattle University 2005-06

Professor, Management and Labor Relations, University of Detroit Mercy, College of Business and Administration, 1967 - present (Assistant Professor, 1967 - 1974, Associate 1974-1993)

Classes taught: undergraduate and graduate level classes in Labor Relations; Labor Issues/Labor Relations; Business and Society; Collective Bargaining; Sex, Race and Age Discrimination in Business; Principles of Management; Introduction to Business, International Business, Organizational Behavior; Human Resources Management


Director, University of Detroit Mercy, Institute on Building Sustainable Community, 2003 to 2005

Associate Director, University of Detroit, Institute for Urban and Community Affairs, 1988 - 1990

Previous visiting positions have included: Professor, Santa Clara University School of Business, 1995-6; Acting Director Labor and Urban Affairs, University of Minnesota (1974); Central Michigan University (part-time 1978-1982); San Francisco State University (1985-86); National University; University of San Francisco (1986-7; summers 2003, 2004, 2005, 2006)


EDUCATION

PhD, 1969, Syracuse University Maxwell School Dissertation: "The Evolution of the United Auto Workers Union"
M.A., 1964, University of Michigan
A.B., 1960, University of Detroit



UNIVERSITY OF DETROIT MERCY: SERVICE, HONORS

Faculty Excellence Award, College of Business and Administration, 1991
Awarded sabbatical, 1992
Awarded research grant summers, 1991 - 99
Chair, College Rank and Tenure Committee, 1990-91
Chair, College Planning Committee, 1989-90
President’s University Priorities Committee 2001
Faculty Chair, University Fundraising 2002
Faculty Advisor, Society for the Advancement of Management
Wrote successful grant application for $10,000 grant to the Institute for Building Sustainable Communities from Johnson Controls Inc - December 2004

PUBLICATIONS

Book:

edited with Jerry Biberman, Work and Spirit, University of Scranton Press, 2001(second edition 2006)

Articles:

"Inner and Outer Peace", Reader, edited by Professor Patricia Rife, published electronically 2004.

“Transforming Business and Education: The Challenge to Organizations and Educators.”
With D. Fitzgibbons and D. Steingard, Organization Development Journal, Fall, 2003.

“Reinventing Media: Challenging the Popular Culture,” with D Butts, New Renaissance Journal, London, 2003.

“Alternative to Economic Globalization", with D. Butts, New Renaissance Journal, Germany, 2002.

“Reinventing Education and Saving Our Children,” with D Butts, Journal of Future Studies, 2001.

“Homophobia and Social Class," with D. Ross, Understanding and Managing Diversity: Reading, Cases and Exercises, (Harvey and Allard), Prentice Hall, 2001.

“Technology Trends.” Software Management Quarterly, 2001.

“Technospirit.” Business Research Yearbook, 2001
.
“Work and Spirit.” Business Research Yearbook, 2000.

Special Editor, Journal of Organizational Change Management special issue, Spring, l999

and Biberman, Jerry and Robbins, Lee “Lessons from Oz: Balance in Organization”, Journal of Organizational Change Management, Spring 1999.

“Economic and Industrial Democracy”, The Global Times, February/March, l998

and Biberman, Jerry, “The Post-Modern Spiritual Future of Work”, the Journal of Organizational Change Management, Spring, l997

“Co-Management for Workplace Democracy”, The Journal of Organizational Change Management, Fall, 1996

"Barriers to Thai Auto Parts Makers in the U.S. Marketplace," Multinational Business Review, Spring, 1996.

and Dan Butts, "Global Business Leadership," Global Times, February-March 1996.

"Facing Competitiveness in Global Auto: The Challenge to Thai Auto Parts Makers,Competitiveness Review, Spring, 1995.

"Americans With Disability Act," Labor Law Journal, May 1994.

and Bonnie Fremgen, "Corporate AIDS Policy in One Midwestern City, AIDS Public Policy Journal, Winter, 1992.

and Bonnie Fremgen, "How to Avoid a Costly AIDS Crisis in the Organization," Labor Law Journal, November 1992.

and Dan Butts, Why Men Work, Men's Studies Review, Fall 1992.

and Dan Butts, "Intuitive Management," Journal of Quality and Participation, Sept.1991
.
"Global Management Issues," International Management Journal, London, Fall 1991.

"Nat Ganley: A Communist in the Detroit Labor Movement," Nature, Society and Thought, Oct. 1990.

and Dan Butts, "Men's Health and New Work Values," Men's Studies Review, October 1990.

"The New Unionism: A Report from Detroit," Forum for Social Economics, Spring 1990.

and Dan Butts, "Leadership for the 1990's," Journal of Quality and Participation, December 1989.

"AIDS, Labor Law and Good Management," Labor Law Journal, March 1989.

and Richard Gaulker, "Working Smart East & West," Detroit Business Journal, Oct. 1988.

"The Future of Business Education," Renaissance Universal Journal, Vol. 4, July 1985.

Proceedings:

Teaching the Whole Person, International Academy of Business Discipline, San Francisco, April l998

The Corporate Planet, International Academy of Business Disciplines, San Francisco, April l998

Innovative Teaching with the Use of Guest Speakers, Midwest Business Administration Association, Chicago, March l997

The Post Modern Spiritual Future of Work, International Academy of Business Disciplines, Orlando, April l997

AIDS in the Workplace, Applied Ethics Conference, Cal State Long Beach, March 1996.

"Managing the Multi-National Firm: Global Health Care Issues for Business, International Academy of Business Disciplines, New Orleans, April 1993.

and Matt Seeger, Michele Simms, "Management Philosophy on Employees and Catastrophic Illness," International Academy of Management and Marketing, Detroit, April 1991.

"The Administrative Leader as Servant Leader," The American Society for Public Administration, White Plains, April 1991.

"Downsizing Business in the 1990's: A Global Challenge," Michigan Academy of Science, Arts and Letters, Ypsilanti, March 1991.

"Global Health Promotion in an Age of AIDS," International Congress on AIDS, Bangkok, Thailand, December 1990.

"Global Management Issues for the 90's," International Management and Marketing Association, Pittsburgh, April 1989.

"Quality Control and Human Performance Systems," Midwest Decision Sciences Institute, April 1989.
and R. Gaulker, "Working Smarter: East and West," Pan Pacific Conference, Singapore, May 1988.

PAPER REVIEWER/PRESENTATIONS

Paper Reviewer:
Standing Conference for Management and Organization Inquiry
The Journal of Organizational Change Management, special editor, l997 and l999
The Academy of Management
International Academy of Business Disciplines (IABD)
Men's Studies Review
The Academician

Session Chair:

"Work and Spirit", International Academy of Business Disciplines, Orlando, March 2003

“Diversity Symposia”, International Academy of Business Disciplines, Chicago, March l999

“Trends in Diversity Training”, Midwest Business Administration Association, Chicago, March l997

“Spirituality and Work”, International Academy of Business Disciplines, San Francisco, April l998

"Total Quality Management in Higher Education," Decision Sciences Institute, San Francisco, Nov 1992.

"On-Site Seminar to New United Motors, Decision Sciences Institute, San Francisco, Nov 1992.

"GM Cadillac Baldridge Award," Decision Sciences Institute, November l99l

"Bringing AIDS in the Workplace into the Business School Curriculum," Innovative Education Track, Decision Sciences Institute, Miami, November 1991.

Academy of Management, Miami, August 1991, Joint Symposia, Division of Organizational Communications and the Division of Health Care Administration.

Michigan Academy of Sciences, Arts and Letters, March 1992, 1991, 1990

International Academy of Management and Marketing, 1991, 1990, 1989.

Presentations:

"Aging Into Sageing," Quest Books Seattle November 2005
"Tolerance and Civility," First Baptist Church Seattle November 2005
"Global Education for Global Ethics", International Educators for World Peace, San Francisco, 2005
"Corporate Visions for A Nonviolent Workplace", 7th Global Conference on Nonviolence, Detroit, 2005
"Peacemaking as a Leadership Skill," Spiritual Awareness Week, Morehouse College, International Association of Educators for World Peace, International Conference and Symposia, Atlanta, 2004.
"Consciousness and Graduate Business Education, Presidio Dialogues, San Francisco, 2004 "Men, Power and Justice", Men's Studies Association, San Francisco, 2004
“TV as the New Church,” The World Social Forum, Porto Allegre, Brazil, 2003.
"Work and Spirit", International Academy of Business Disciplines, Orlando, 2003
“Diversity Education and Training,” Legal Studies in Business, Midwest Business Administration Association, Annual Meeting, Chicago, March, 2002.
“Inclusiveness in Diversity Policy”, Student Diversity Conference, March l999
“Soul at Work”, The Theosophical Society, Royal Oak, MI, June l998
“Putting Soul into Work, Borders Books, Birmingham, MI, November l998
“Aging into Sageing”, Borders Books, Southfield, MI, November l997
Politics of Meaning, Session Moderator, San Francisco, May 29, 1996.
"Positive Strategies for Overcoming the Radical Right," Michigan Democratic Party, March 26, 1996.
"Co-Management: A Necessary Ingredient for Economic Growth," Michigan Academy of Science, Arts and Letters, Kalamazoo, March 1993.
"Total Quality Management in Higher Education," Decision Sciences Institute, San Francisco, November 1992.
and Dick Danjin and Mark Stepp, "The Modern Operating Agreement: Progress Toward Industrial Democracy," American Society of Quality Control and Engineering Society of Detroit, March 1992.
"GM Cadillac Quality Symposium," Production Operations Management Track, Decision Sciences Institute, Miami, November 1991.
and Thomas Steinfatt, "Transcultural Communications," National Speech
Communications Annual Convention, Atlanta, November 1991.
"AIDS in the Workplace," Joint Symposia Chair, Academy of Management, Miami, August 1991.
"Men and Job Satisfaction," 16th Annual Conference on Men and Masculinity, Tucson, June 1991.
"AIDS and Leadership," Association for Humanistic Psychology, Indianapolis, April 1991.
"Management Philosophy on Employee Catastrophic Illness, a Global Model for the 21st Century," International Academy of Management and Marketing, Detroit, April 1991.
"The Administrative Leader as Servant Leader," The American Society for Public Administration, White Plains, April 1991.
"The Communist Party in the Detroit Labor Movement, a Case Study," 17th Annual Southwest Labor Studies Conference, University of the Pacific, March 1991.
"Detroit Labor," Michigan Academy of Science, Arts and Letters, Albion, March 1990.
"Work rights in the Age of AIDS," Midwest Business Administration Association Annual Meeting, Chicago, March 1989.
"Creating a Positive Learning Environment," UAW-Chrysler National Training Center/ Employment Training Counselors, Detroit, October 1989.
"World Health Issues - 1999 & Beyond," Sixth World Assembly, World Future Society, Washington, July 1989.
"A Global Symposia on the World Management of the AIDS Crisis," International Management and Marketing Association, Pittsburgh, April 1989.
"Unionism's Contribution to Detroit," Michigan Academy of Science, Arts and Letters, Grand Rapids, March 1989.
"Labor's Future: History as Strategy and Vision," Marxist Scholars Conference, University of Louisville, March 1989.
"Social Economy and Age Discrimination - A Detroit Case Study," Allied Social Science, Association of Social Economists, December 1988.
"Future Trends in Business Education," Michigan Business Education Association, Detroit, Nov. 1988.
"AIDS in the Workplace," Social Issues Symposium, National Academy of Management, Los Angeles, August 1988.
"Working Smarter: East and West'" Pan-Pacific Conference, Singapore, May 1988.
"Creativity in Business," Celebration of Innovation, San Francisco, November 1987.
"Economic Survival, Self-Esteem, Personal Effectiveness," National Univ., Oakland, August 1987.
"Hope in an Age of AIDS," Association of Humanistic Psychology, Mills College, Oakland, Aug 1987.
"Peace in the Organization," Association for Humanistic Psychology, San Diego, August 1986.
"Ethics and Business," Western Academy of Management, Reno, March 1986.
"What Are the Bishops of the U.S. Saying About the Economy?," Holy Name College, Oakland, February 1986.
"Coping with Organizational and Occupational Change," Macomb County Intermediate School District, Mt. Clemens, January 1986.
"Men, Jobs, Stress and Work Satisfaction," National Organization of Changing Men, Conference on Men and Masculinity, St. Louis, June 1985.

University of Detroit Mercy Working Papers:

and Dan Butts, "Why Men Work."

and Matthew Seeger, Michele Simms, "AIDS, The Workplace and Health Promotion," 90-6.

"Wrongful Discharge and Forensic Economics," 90-5.

and Dan Butts, "Men's Health and New Work Values," 90-4.

"The Marketability of (MBA-CPA) Accountant," (A Case Study), 90-3.

"AIDS in Business," 89-15.

"Looking Backward 1988 to 1938: Labor Contribution to Detroit," 88-17.

"Marketability of a Terminated Older Worker: A Case Study," 88-18.

"Positive Management Counteracting Workplace Fear: Developing an AIDS Policy for Hospitals," 88.

"Working Smarter East & West," 88.




PROFESSIONAL INVOLVEMENT

Vice Chancellor, International Association of Educators for Wprld Peace 2005
Academy of Management
Decision Sciences Institute
International Academy of Business Disciplines
Midwest Business Administration Association
Organization Development & Transformation Network
World Future Society
Canadian-American Institute
Labor Educators, Detroit Chapter
Michigan Labor History Society

CONSULTING

Kingdom of Thailand, Department of Export Promotion, Increasing Auto Parts Exporting
UAW-Chrysler National Training Center
Expert Witness in litigation involving reemployment opportunities - Honigman Miller
UAW-GM Human Resource Center/Paid Education Leave Training Program
China-USA International Seminars and Trade Tour
Wellness Group Inc. (Southfield MI) "Rekindling the Spirit at Work"

COMMUNITY INVOLVEMENT

Host, WPON-AM weekly radio show “Working Detroit” with Metro Detroit AFL-CIO
Detroit Interfaith Roundtable Dialogue Program (Maureen Fay, OP co-chair)
Host, Public Affairs Radio Show, "Stir It Up," WDRQ-FM
Convener, Citizens for Tolerance and Decency, 1996
Member, Board of Trustees, The New College of California (former)
Conference on Priorities and Economic Conversion, Institute for Urban and Community Affairs, UDM, 1991
Public Affairs Program Host (former) WMTG-AM
United Auto Workers History Series/Midwest Institute for Social Studies
Mother Waddles Mission - Student Service Project
Michigan Civil Liberties Union (ACLU)

My Biodata

Michael Whitty is a futurist pioneering innovative thinking in organizational development and higher education. He has been a professor in the College of Business, University of Detroit Mercy since 1967 teaching management and labor relations courses and business and society. He consults and lectures on OD transformation in America and Europe. His recent publications include being co-editor of Work and Spirit: New Paradigms for Organizations (U of Scranton Press 2000, second edition 2007), co-author of “Techno-Stress” and contributor to Managing Diversity.