Human Values and Ethics in the Workplace

gracious determine and Ethics in the Workplace ameliorate Leadership and Perfor piecenessce in the piss Education, add up and Sanitation Sectors RESOURCE PAPER Teaching Managers military psychenel determine world race Values and Ethics in the Workplace is a capacity-building initiative developed in a collaborative effort between the world(a) Dharma circle round (GDC) and UN-HABITAT, within the frame break of the for s heartyed Values Water, Sanitation and Hygiene Education (HVWSHE) Initiative of the Water for African/Asian Cities create mentallys.The end of the capacity-building is to improve leading and performance in every aspect of the peeing education and water supply and sanitation spheres, and to wait on bring about a hot moral principleal code in water use and forethought. 2005 UN-HABITAT and Global Dharma Center For much information www. globaldharma. org/hvew. htm 2 Teaching Managers world Values by B. Gustavsson, School of Business, capital of Sweden University, Sweden A. N. Tripathi, nominate of technology, Banaras Hindi University, India G. P. Rao, Department of attention Studies, Madurai Kamaraj University, India.Abstract The authors argon convinced of the necessity in a gracious race dimension in managerial decision make. The problem is to set determine in a world context. We catch suggested a framework for intellectual the origins and scope of man determine. We trace set to theistal, gentlemanistic and empirical origins, and marry these to idiosyncratic, sociological and ecological levels of application. We take in illustrated our framework with a case study of a systematic court to teach military personnel apprises to managers in India. term this approach is principal(prenominal)ly using a theist approach, we recommend that impudently(prenominal) approaches to levers can be included in railss teaching valet determine to managers. pitying set atomic follow 18 necessary in to twenty-four ho urss management. Business is no longer confined to a national state entirely is re completelyy b hostelry slight. gum olibanumly business from the international affect range, can non be regulated by governments unless international agreements can be reached. In this uncontrolled land the tariff of the executive is greater than ever. Which assesss does s/he sanction in her/his reachs and decisions?Which righteousness does s/he take? Only towards the pervade line or likewise towards the growth of universe? On a national level we beat similar concerns with ethics and determine in management. world a generator and facilitator of gentle material wealth, does her/his responsibleness towards valet de chambre beingity beings observes end at that place? We do believe that the manager of today has a wider responsibility than that. We believe that it is in the interest of the managers themselves to cast a h viiiened aw argonness of the value of pityingskind and alik e to promote them.I. Human determine what ar they? Like well-nigh basic fields of tenderkind knowledge and experience, the concept of gentlemans gentleman values defies definitions. Yet it can be instinctively felt, cognitively grasped, discussed as a sh arable experience, and thus get under ones skin a valid atomic number 18a of enquiry. This enquiry is a major under-current of the cognition belles-lettres of all the old-fashioned civilisations and of the later day philosophers, scholars and great leaders of kind and political movements.The profusion of ideas, divergent approaches and intermixing of several strands of apprehension sort out the effort of conceptualising human values a daunting task for late scholarship. However, for a cle atomic number 18r understanding of the scope, significance and inter human relationship of these ideas it is necessary to curb a conceptual framework for classifying them. In the future(a) paragraphs we make a humble attempt at this awkward academic endeavour. Classical literature does not make a distinction between values and human values. Perhaps in that location was no choose for it then. philosophic ideas on value enquiry were directed towards decision the nature, meaning and purpose of human existence. In the front century essay for a theory of values has become a separate branch of current philosophy and has been called axiology. Although the variant realms of this value enquiry natural covering all areas of human concern interchangeable ethics, religion, art, science, hearty science, law and so forth , no separate or special significance is attached to the term human values. One briny approach to this classical value enquiry we would like to call the ideal-normative approach. In the westbound tradition it is represented by Platos formulation of the unconditional values of Truth, Goodness and Beauty. They are conceived as having commutative existence of their bear and are 3 utilise as ideal norms for value judgement at the relative level of human existence. In the Indian tradition absolute values are related to to the absolute reality whose nature is described as Sat,Chit and Anand. Attainment of a state of eternal bliss by the realisation of identity of the individual ego with the prevalent Self of this absolute reality is the gameyest and eventual(prenominal) object of human striving.Closely related to this absolutist perception is the theist view which whitethorn be called a sub-group of the empyreal-normative approach. It is establish on a metaphysical touch sensation system which accepts the reality of a godly cosmic order and faith in the potential of a creator God who is also the sustainer of all values. The basis of all ethical, mixer and motive(a) human values is sought in the invariable truths, either revealed or obtained finished and through super conscious insights of sages, contained in the sacred religious literature.Although diffe ring in their belief systems, rituals and customs, the great world religions assimilate a sizeable area of agreement on the basic clean-living values, conceptions of face-to-face virtues and companionable group conduct base on humanistic values of love, br oppositehood, sympathize with and sharing. umpteen leaders of the Indian renaissance, e. g. Swami Vivekananda, Sri Aurobindo, Rabindranath Tagore and Mahatma Gandhi, were inspired by the absolutist-theistic value system and used it as the basis for their efforts towards the spiritual, favorable and political rejuvenation of the Indian bon ton.In late generation the term human values has been used for this theistic approach to value system (Chakraborty, 1995a,b Swami Ranganathanand, 1991). This is perhaps because of the charter to high electric arc the familiar humanistic aspects of this value approach, as against the merely speculative, mystical, or life-denying ascetic aspects. In the new-fangled interpretation of theistic value approach the authors submit shown its relevance and significance to the managers and other(a) professionals.another(prenominal) source for the use of adjective human before these values whitethorn be to distinguish this value approach from the modern, alleged(prenominal) scientific, approach to human phenomena and associated values. Interpreted in its divers(prenominal)iate sense this scientific approach robs man of the hauteur of his divine association, his spiritual nature and reduces him to a biological organism of a random collection of atoms. It denies either meaning and purpose to life and rejects all considerations of faith, belief, savor and intuitive religious perceptions.This mechanistic, deterministic interpretation makes man merely a malleable automaton, to be programmed to pick up the pick outs of the existing socio- expert order, through manipulation of his lower order needs and banks. In the piece sub-group of the high- beneficialing-norma tive approach to human values we would like to place all the contrastive strands of humanistic thoughts, ranging from love and compassion of Buddha to the radical humanism of Marx. Included in this sub-group are the ideas of humanists having start outing degrees of theistic, non-theistic and atheist leanings only when attaching prime importance to man and to human values.As Fromm (1981, p. 148) points out There is a scarce kinship in the ideas of the Buddha, Eckhart, Marx, and Schweitzer their radical involve for enceinte up the having orientation their insistence on discern independence their metaphysical skepticism their godless religiosity, and their demand for social activity in the spirit of wangle and human solidarity ( stress added). These humanist ideas and movements developed as protests against dictatorial constraints on human spirit of freedom, creativity and dignity, compel by religious dogmas or by dehumanising social or technological orders at their day.They developed a new ethics of man based on interconnectedness of humankind, love and respect for life, the joy of sharing and caring, and the faith in man to shape his own destiny. They find deep resileions in the literary traditions of some(prenominal)(prenominal) the East and the West over the decease a couple of(prenominal) centuries (Bharati, 1990), and gave rise to different kinds of social and political theories, like liberalism and socialism, for the betterment of humankind, particularly of the oppressed and the exploited.In modern fourth dimensions it has led to the declaration of Universal Human Rights by the United Nations. The term human values has generally been unders excessivelyd in this context of humanistic thoughts. The second main approach to human values we would like to call the empirical-purposive approach adopted by modern psychologists and other social scientists like Rokeach (1973), Schwartz (1994) 4 and Mukherjee (1965). It views the of values as a disti nct dower of the total human ainity, which guide or meet military posture and behaviour of the individual and social groups.In Schwartzs view values are responses to trinity universal requirements with which all individuals and societies must cope needs of individual biological organisms, requisites of coordinated social inter consummation and requirements for gleam functioning and survival of groups (Schwartz, 1994, p. 21). This approach is non-normative and is not based on any religious, philosophic system of ideas or world view, nor on any social-political ideology. Identification of values, their mixture, and search for interrelationships between them is based on empirical methods of observation, attitude surveys, statistical validation techniques and so forthConceptualisation of human values based on the findings of empirical research is fast becoming a distinct area of social science research. These empirical studies and researches on human values are not merely ideal istic or intellectual exercises. They are purposive in the sense that the knowledge gained by them is sought to be utilised for practical purposes in diverse areas like, management science (leadership and team building, human resource information etc. , socio-political policy decisions (wel farawaye programmes, race relations, positive action programmes for minorities, population control programmes, purlieual policy etc. ). Hence the use of the term purposive in the descriptive title empirical-purposive for this approach to human values. Another way of classifying the different approaches to human values could be in footing of the level of aggregation they focus on their attention on. These levels may be called the individual, the sociological and the ecological.The startle level focuses on the individual human being, interpreted as an independent entity. some(a) illustrative value terms referring to this level are survival values, character, personal virtues, aesthetic apprec iation, human rights, salvation, self-realization, etc. At the second level individual values are subordinated to the sociological values. It is touch with operation of values at the collective level of human society and includes values associated with family and other social institutions and professions caring nd sharing, sense of social responsibility, social and economic justice, sarvodaya, values of humanity and human interconnectedness, etc. Similarly the ecological level subordinates the inaugural devil and consists of values from the standpoint of human beings as a part of the total ecological system. In the reports commissioned by the Club of Rome on that point is a concern for create a new world consciousness , a new ethic in the use of material resources, a new attitude towards nature, based on harmony instead than on conquest sense of identification with future generations (Mesaroric, M. D. and Pestel, E. , 1974, p. 148) to avoid global catastrophe caused by phr enetic economic growth. For the first time a demand is being do for an ethical change, not as a consequence of ethical belief but as the rational consequence of economic abridgment (Fromm, 1988, p. 149). Human values perceptions from this perspective focus on the inter-dependency of human beings and nature and include expressive terms like respect for and harmony with nature, concept of beat Earth, sustainability, conservation etc.We thus arrive at a two-dimensional matrix for the classification of human values concepts. One dimension of this matrix consists of the different approaches and the other of the three levels of aggregation, shown as the horizontal and the steep columns of the table below. Approach Level Individual sociological Ecological slacken 1 Two-dimensional classification framework of human values IDEAL-NORMATIVE Theistic humanitarian x x x EMPIRICALPURPOSIVE x x x 5 It needs to be emphasized that the categories in this pro pose classification scheme are far f rom being exclusive. In fact they very overmuch overlap.For example many of the humanistic approaches guard theistic radicals and many items of the empirical approach are reformulations of the idealistic approach. What is being implied in the classification is the identification of the main focus or main focus of the approach. The entries in the matrix evidence what we consider to be the main level(s) of aggregation which a particular approach focuses on. In our view the theistic approach focuses in the first place on the individual level in its quest for making a good man, whereas the humanistic approach is concerned with twain the good man and the good society.This is not to deny the sociological and ecological concerns of the theistic approach however we feel that these concerns are secondary to that for the individual. On the other hand the different empirical approaches unneurotic cover all the three, individual, social and ecological levels. The feeler in the above m atrix, both in the upright and the horizontal directions, has a chronological order. The earliest human value perceptions were related to the individual level. The growing complexities and tensions of the human societies enlarged the scope to include the sociological considerations as its second focus.And the disastrous relate of the rapid technological educations, coupled with the population explosion, of the present century has made ecological concern as the third focus. at a time again this chronological flow has no exclusivity. The philosophical speculations and beliefs of the earliest civilisations, including the aboriginal civilisations in existence today, come remarkable sensitivity and insights about the nature and mans relation to it. However it is merely in the recent times that the theme has acquired an urgency to prompt schooling of a concerted approach to human values in relation to ecology.Similarly many of the later day humanistic values aim been traced to the earliest Upanishadic idealistic-theistic views on life and its value (Devaraj, 1988). Yet there is a general chronological flow from the absolutist, theistic view of human values to the humanist view and lastly to the present day empirical view. II. Can human values be taught? The question of interest to us is if human values can be taught to modern managers in any systematic way and, if so, to what tellingness. S. K.Chakraborty, solicitude Centre for Human Values, Indian impart of trouble, Calcutta, has since 1983 been giving shop classs on the theme Human Values on an in-house basis in many companies and as able shops for managers from different companies and academics, mainly from India, but also from abroad. The impulsion for this development is said to guide come from managers at various management development programmes given at Indian Institute of Management in Calcutta, tell for Indian insights that could be valuable for arrangings and management.The objective of the workshops is to prove in bunk participants the sensitivity to and sustenance of the value-system, which Chakraborty has distilled from what he calls the Indian ethos, based on studies of Buddhist, Vedantic and Yogic literature together with Indian epics and Pauranic literature. It is claimed that Indian values are found in the deep- construction of the Indian psyche, as reflected in these sources. The basic idea is purification of the mind, partly through a mind-stilling technique, and partly through practice of alimental noble thoughts (e. g. compassion, friendliness, humbleness), and rejecting wicked ones (e. . greed, jealousy, arrogance). such(prenominal) practice depart reveal the divine, or higher(prenominal)(prenominal) self, within the individual and s/he will be able to perceive the same in others. The goal is that in a management position these practices will pick up repercussions on business life, more specifically in respect of the individual, improved cooperat ion, non-attachment to the self-seeking rewards of the work, increased creativity, service to the customer, improved quality, creating an ethico-moral soundness, cultivating self-discipline and self-restraint, and enhancing sympathy (Chakraborty, 1991, pp. 9-20). 6 The substance of the workshops varies according to the while. There are three modules, the first one lasting three days and the next two lasting two days each. Each module elaborates on different principles. Module I, also called the foundational module, develops the basic concepts and practices. It is argued that managerial effectualness is dependent on a sound values system, undergirding the superstructure of skills, which in turn emanates from a clean mind.The factors influencing a pure mind are discussed in terms of higher and lower self, disidentification and reidentification with the last mentioned and the former respectively, the guna, karma, samskaras, nishkam karma and other theories. The first steps of t he mind-stilling technique relating to these principles are given at this stage. Module II focuses on leadership and teamwork and elaborates on a tour of principles from the Vedantic and Buddhist literature connected to the theme. Additional steps in the mind-stilling techinque are also introduced. Module III covers the topics stress, way and communication.The main issue here is to identify with ones inner close self, which is ananda, as the basic remedy for stress-generating influences. A both(prenominal) more steps are included in the mind-stilling process in this module. These modules can be taken separately or jointly. In the annual workshop at the Management Centre for Human Values all three modules are offered integrally. The workshops are promoted right off and indirectly directly through mailing of pamphlets to selected companies, and indirectly through the network of previous be given participants on the workshops.Initiatives to the in-house workshops can come from t op management, HRD (personell) department, open workshop participants who indirect request to bring in the workshop to the company, persons who lease come in contact with Chakrabortys ideas, etc. The intricacy in the workshops are mostly on a voluntary basis, whereas there could be occasions when managers have been asked by the CEO or someone high up to attend the workshops. Following our categorization of human values above, these workshops would fall into the idealnormative approach, with theistic leanings.The source of the values taught at the workshops are derived from the sacred texts of Indian wisdom literature, and the values are claimed to have an eternal and universal character to a great finis. It is normative in the sense that the values are something people ought to have from the ideal perspective, not accepting certain values, or disvalues, just because people are having them. The basic foundation of values is taken to be divine, implying a theistic approach, wherea s the humanistic elements are found in caring values, concern for others, love and compassion.The level of focus is mainly on the individual in terms of personal virtues. It is stated that in order to change the environment we must start with ourselves. Thus, more aggregated human levels (organisational, political, societal, ecological, global) are not neglected, but the starting point is the individual. III. Participant responses The participants are asked to submit on the last day of the workshop plans of action which they would like to employ in the six months to follow.We have such plans of actions from a total of 208 participants who attended seven in-house workshops and one yearly International Workshop, held between August 1995 and February 1996, as per the following particulars 7 Serial No. 1 2 Workshop Tata Iron and Steel Company (TISCO) Tata design and Locomotive Limited (TELCO I) Bokaro Steel Plant (BSP) shooter Factory Ambajhari (OFAJ) Tata Engineering and Locomotive Limited (TELCO II) Hindustan astronautics Limited (HAL) Indian Farmers and Fertilisers Company Limited ( IFFCO ) make out No of participants 22 32 4 5 23 17 23 6 7 17 32 166 42 208 8 one-year International Workshop ( IIMC ) GRAND fare Table 2 Workshops examined TISCO and TELCO belong to the well naturalised and highly reputed Tata Group of Companies in India, while the others are leading exoteric sector undertakings / government organisations. Managers be to senior and middle management cadre unremarkably participate in these in-house workshops. The rank during the workshops can vary some are pure peer-groups and at some there can be a superior-subordinate relationship during the same workshop.The annual international workshop, on the other hand, attracts top and senior practitioners, owner-managers, academia, consultants, and government officials from India and abroad. The respondents whose plans of action would be analysed thus represent a cross part of highly educated,mo tivated and successful persons in their chosen spheres of activity. The responses/ information which constitute their plans of action, however, have certain built in limitations 1. We can only make inferences from the immediate time at the end of the workshop 2.We can only study the managers responses to, and expectations of human values, not how they are reflected in their behaviour 3. We do not know whether there has occured any changes in the managers attitudes towards human values, as we dont have data from them prior to the workshop 4. We do not know how honest their attitudes are due to sensed group pressure from peers, super/subordinates, from the course leader, proneness to give a good (or bad) impression or other possible factors. 5.The answers are given spontaneously without forewarning and therefore may not be well thought out ideas. 8 The summary of the plans of action meant to understand the intentions of the participants, and make inferences from their statements the extent to which these workshops have influenced human values in managers. The intended actions are analysed with reference to (a) the contents of the workshop, and (b) the purpose of, and the direction in, which they want to make use of the contents, inputs, knowledge and skills they have learnt from the workshops.A) field of study Analysis A content analysis of the responses shows that the most frequent item figuring in most all of the course participants plan of action is the soundness to practice the mind-stilling and breathing exercises taught in the course as an essential experiential practice for Chitta-Shuddhi and for communion with the higher Self. Its enthusiastic reception may have also been prompted by the urgent need for maintaining a calmness mind in the tension ridden life of practicing managers. The next most common resolve relates to the practice of a cluster of values and value-principles emphasised in the course.It includes, (i) conclusion of values relat ed to higher self and retrenchment of disvalues associated with lower self, (ii) practice of nishkam karma (self-less action) in work-life as well as personal life, (iii) practice of giving simulate of life based on the concept of quintuple fold debts (deva rin, rishi rin, pitririn, nri rin, and bhuta rin) (iv) cultivation of satwaguna over rajoguna, and (v) introspection to examine, and to arrange ones career goals, life styles, attitudes and value systems in the light of the above noted paradigm of higher values.Some responses indicate a lust to propagate and trade the ideas learnt in the course with members of the family as well as members of the work-group. A smaller number of responses show the desire to learn more about these ideas by narration the sacred wisdom literature of India, like Gita, Upanishhads, writings of Vivekanand, etc. One can conclude from this content analysis that the value concepts of Indian psycho-spiritual tradition have been well received. They ha ve had a positive impact on the participants as indicated by their resolve to ascribe them and to use them as a basis for self-development.B) manipulation/Direction Analysis A perusal of the plans of action indicated that the purpose of the participants was to apply the knowledge gained by them for development of the self, members of his/her workgroup, that is to say superiors, colleagues, and subordinates, and of his/her family members and friends. They also wanted to transmit or communicate the knowledge they gained to the members of their workgroup, family and friends. The purpose thus was three-fold (development of self, workgroup members, and of family and friends) and, the direction two-fold (toward workgroup members, and toward his/her family and friends).Juxtaposing the purpose and direction, a table is prepared containing relevent particulars and ploughshare analysis. 9 WORKSHOP NO. OF PRTICIPANTS WITH MAJOR FOCUS ON SELF DEVEL. OTHERS TOTAL NO. OF PLANS OF ACTION coun selling ON SELF OTHER PERSONS DEVEL. IN away ORG. 5 85 (75%) 89 (96%) 92 (80%) 29 (66%) 61 (90%) 37 (54%) 147 (96%) 540 (82%) 215 (87%) 755 (84%) 6 14 (12%) 3 (3%) 18 (16%) 11 (25%) 4 (6%) 25 (37%) 4 (2. 5%) 79 (12%) 21 (9%) 100 (11%) 7 15 (13%) 1 (1%) 5 (4%) 4 (9%) 3 (4%) 6 (9%) 2 (1. 5%) 36 (6%) 11 (4%) 47 (5%) TOTAL PLAN TO COMMUNICATE fellowship TO OTHERS WITHIN ORGAN. 15 (52%) 2 (67%) 11 (48%) 7 (29%) 1 (100%) 15 (88%) 5 (63%) 56 (53%) 5 (38%) 61 (52%) OUTSIDE ORG. 10 14 (48%) 1 (33%) 12 (52%) 17 (71%) nil 2 (12%) 3 (37%) 49 (47%) 8 (62%) 57 (48%) TOTAL 1 1. TISCO (N=22) 2. TELCO (N=32) 3. BS P (N=23) 4. OFAJ (N=17) 5. TELCO (N=23) 6. HAL (N=17) 7. IFFCO (N=32) TOTAL 8. MCHV (N=42) GRAND TOTAL 2 11 (50%) 28 (87%) 11 (48%) 4 (24%) 18 (78%) 4 (24%) 31 (97%) 107 (65%) 37 (88%) 144 (69%) 3 11 (50%) 4 (13%) 12 (52%) 13 (76%) 5 (22%) 13 (76%) 1 (3%) 59 (35%) 5 (12%) 64 (31%) 4 22 32 23 17 23 17 32 166 42 208 8 114 93 one hundred fifteen 44 68 68 153 655 247 902 11 29 3 23 24 1 17 8 105 13 118Table 3 Analysis of plans of action from course participants on workshops for human values As stated, two values (percentages) have been calculated, viz. number of participants with 50% or more plans aimed at self-development and, number of plans aiming at self-development as a percentage of total number. of plans. For example, in the first workshop included in the table (TISCO, N=22), 50% of participants had their plans aimed at self-development (column 2), while 75% of the total number of plans discernible from the statement of the participants of the workshop were meant for self-development (column 5).The most emphasised and consistent finding from above relates to the self in terms of both the number of participants focussing on themselves, and also the number of plans made for their own development. In all, 69% of participants had 50% or more of their plans aimed at self-development (column 2) and 84% of the plans of actions envisaged related to self -development ( column. 5) such as those discussed under the content analysis. The first three workshops in the first category, viz. the percentage of participants with focus on self, are IFFCO (97%), IIMC (88%) and TELCO-I (87%).TELCO-II, IFFCO, and TELCO-I workshops occupy the top three positions with 96, 96 and 90 percentages respectively in the second category, viz. the percentage of plans aimed at self-development. The remaining three workshops have corresponding percentages as follows BSP (48% of participants, and 80% of plans being selforiented), OFAJ (24 and 66), and HAL (24 and 54). withal in the case of OFAJ and HAL workshops which have lowest percentage of participants with 24 each, also have more than 50 percent plans each (66 and 54%) aimed at self-development.It thus appears that self-orientation in terms of the percentages of participants and of plans of action cuts across, and permeates, all the eight workshops covered. The other finding deserving attention relates to the desire of the participants to use their knowledge gained through the workshops for the development of their workgroup members, i. e. superiors, 10 colleagues and subordinates of the participants. On the whole, 31% of participants had their plans primarily aimed at the deveopment of their workgroup members (column 3). cardinal percent of the plans of action were aimed at such development (column 6).However, the public sector system of ruless, OFAJ, HAL and BSP, show significantly higher interest in their workgroup members. This can bee seen in both the number of participants with major focus in their plans on others (76, 76 and 52 % respectively, column 3), and in the number of plans of action focusing on others persons in the organization (37, 25 and 16 %, column 6). The inferences are that the public sector managers perceive -as compared to their counterparts in private sector higher need for training of others and lower need for themselves.This difference may be indicative of a differen t organizational behaviour and social cerebration in these organizations with respect to individual and group focus. It may indicate that the managers in the governmental organizations consider themselves less needy in development than their subordinates (Im OK but youre not). Or it may indicate a sincere concern of the managers in the governmental sector for their fellowmen. Such difference in organizational behaviour could stem from factors connected to the difference in willpower influencing the organizational kitchen-gardening.However, the responses in our data are too inconclusive for us to make any decisive conclusion on this point. IV. Our conclusions Chakrabortys innovative approach to value education for practising managers is impressive. He has culled out selected psycho-spiritual values from the handed-down wisdom literature of India, suitably reinterpreted them and woven them together to form a coherent theory of human values. This theory is then utilised to explain the problems and tensions of both personal and work life of modern professionals and to indicate the way for a better quality of life.That this approach finds deep resonance in the hearts and minds of Indian managers is evident from our observations of the course participants enthusiastic, and at times late moving, articulations at the conclusion of the workshops. At the beginning of dent II we raised the question whether human values can be taught and with what degree of effectiveness. Judging from the course participants responses, Chakrabortys approach seems to have met with mostly deep appreciation. Such response undoubtably provides a fertile soil for reexamining and developing ones human values.To that extent it is evident that the workshops have been effective in influencing the human values of the course participants. However, it is rough to reach any conclusion as to what extent the course objectives have been interiorised by the course participants and the general lear ning personal effects of the workshops in the daily lives of the participants. What are the effects in the managers work and family lives, and do their decisions reflect an increased awareness of human values? uncomplete can we draw any conclusions about the duration of the effects, i. e. whether it will last for a day or week and then vanish, or if the effects are stable and enduring. It is also evident from the responses and the stated objectives of the course that the main focus is on the self self-awareness, self-analysis and self-development. It is consistent with the view that the individual is the cornerstone of all changes and transformations at the organizational as well as the societal levels.While the necessity of this self-development as a precondition for the value transformation in society may not be in doubt, the emphasis on it may convey the message that it is also sufficient for all the value problems of todays living. At the organizational level the difficulty may be posed in terms of two distinct, though related, categories of intra-personal and inter-personal values. The latter are of vital significance to managers organizational employment of a team leader, a change constituent or a member of a work group. A heightened sensitivity to personal virtues, which is very effective t the intra-personal level, in itself may not be sufficient for values needed for effectiveness at the inter-personal level. Additional emphasis on humanistic values like human warmth, friendliness, acceptance of the other person as s/he is, trust, 11 empathy etc. , may admirer bring about a better value balance. As indicated in our study, the emphasis on the inter- and intra-personal levels, as also the extent to which other approaches to human values should be emphasized, may have to be adjusted depending on the type of organization that is approached.The manager significantly affects, and is affected by, the value culture of the society, through the mediating age ncy of organizations and other social institutions. prudish appreciation of this value dynamics requires understanding, and interiorisation, of the operation of human values at the societal and ecological levels of our categorization. It is not clear as to what extent values at these levels can be developed and nourished through the present structure and approach of the human value workshops.An evaluation of the impact of the workshops, including long-term effects and effects on different levels of human values, may help clarify the position and lead to suggestions for expansions and alterations in the course contents as well as the methodology of the workshops. References Bharati, D. (1990). Mnav Mulya Aur Shitya (in Hindi transl. Human Values and Literature) Delhi, Bhartiya Jnanpith. Chakraborty, S. K. (1991). Management by Values. Delhi Oxford University Books. Chakraborty, S. K. (1995a). Human Values for Managers. Delhi Wheeler create Co. Chakraborty, S. K. (1995b).Ethics in Management. Delhi Oxford University Press. Devaraj, N. K. (1988). Humanism in Indian Thought. Delhi Indus Publishing Co. Fromm, E. (1981). To Have or To Be. New York piddling Books. Mesaroric, M. D. and Pestel, E. (1974). Mankind at the Turning Point. New York E. P. Dutton, quoted from Fromm, 1988, p. 148. Mukherjee, R. (1965). The friendly Structure of Values. Delhi S. Chand. Rokeach, M. (1973). The Nature of Human Values. New York spare Press. Schwartz, S. H. (1994). Are there universal aspects in the structure and conduct of human values? Journal of brotherly Issues, 50, no. 4, 19-45. SwamiRanganathanand (1991). Human Values in Management. Delhi Bharati Vidya Bhavan. Notes 1. The authors are grateful to professor S. K. Chakraborty, convenor of the Management Center for Human Values, Indian Institute of Management, Calcutta, India, for his collaboration, support and comments on this paper. Gustavsson, Tripathi & Rao 1996. No part of this work may be reprinted in any form, p hysical, electronic, or otherwise, without written consent from the author. about the authors B. Gustavsson graduated (civ. ek. ) 1975 from School of Business, Stockholm University, Sweden, and received his Ph. D. (Ekon. r. ) there in 1992. He is presently working as assistant professor at School of Business, Stockholm University. His latest make is a study on values transition in Indian management. A. N. Tripathi is a professor of electrical engineering at the Intstitute of Technology, Banaras Hindu University, India. He obtained his B. Sc engg (electrical) from Banaras Hindu University in 1960, M. Tech (control systems) from Indian Institute of Technology, Karaghpur in 1965, and Ph. D. from University of Wales in 1971. He is presently working on a project called Human Values in the Engineering duty. G. P.Rao is senior professor and head of the Department of Management Studies, Madurai Kamaraj University, Madurai, India. He has an M. A. in economics and postgraduate parchment i n Management 12 (PGDM) from Indian Institute of Management, Calcutta (IIMC). He has recently finalized a project called Human Values in Industrial Organizations A feminine Perspective. . 13 United Nations Human Settlements Programme (UN-HABITAT) P. O. Box 30030, Nairobi, KENYA www. unhabitat. org www. unwac. org Tel +254-20-623060 Fax +254-20-623588 Global Dharma Center (GDC) Dallas, Texas 75240 ground forces www. globaldharma. org Tel/Fax +1-646-514-8260 14