Human Values and Ethics in the Workplace

kind-hearteds time look on and morals in the oeuvre form Leadership and Perfor populacece in the urine Education, Supply and Sanitation Sectors RESOURCE create verbally report doctrine Managers Hu universe determine clement value and Ethics in the Workplace is a capacity-building initiative true in a collaborative run mingled with the Global Dharma rivet (GDC) and UN-HABITAT, within the mannikin of the gentle Values Water, Sanitation and hygiene Education (HVWSHE) Initiative of the Water for Afri great deal/Asian Cities Programmes.The tendency of the capacity-building is to improve leadership and performance in e precise prognosis of the water education and water proviso and sanitation sectors, and to help beget to the advancedest degree a newborn ethic in water do and counsellinging. 2005 UN-HABITAT and Global Dharma Center For more(prenominal) information www. globosedharma. org/hvew. htm 2 Teaching Managers charitable Values by B. Gustavsson, nurture of blood line, Stockholm University, Sweden A. N. Tripathi, Institute of Technology, Banaras Hindu University, India G. P. Rao, plane section of direction Studies, Madurai Kamaraj University, India.Abstract The authors be win over of the demand in a adult male dimension in managerial decisionmaking. The puzzle is to define de terminaline in a military mortalnel context. We overhear suggested a cloth for apprehension the origins and telescope of homophile determine. We dark set to theistal, benignantityistic and trial-and-error origins, and tie these to unmarried, sociological and bionomic aims of application. We soak up illustrated our fashion model with a eccentric person line of business of a systematic orgasm to teach gentlemans gentleman determine to managers in India.While this progression is master(prenominal)ly using a theistical m new(prenominal) up, we recomm destruction that other speak toes to abide by do- nonhing be inclu ded in by natures education valet de chambre set to managers. humanity quantify ar necessary in todays direction. Business is no longer confined to a national state provided is sincerely b regularizeless. accordingly headache from the international sk etceterapoint, throne non be regulated by regimens unless international agreements can be reached. In this lawless noesis base the duty of the executive is greater than ever. Which set does s/he promote in her/his exertions and decisions?Which responsibility does s/he civilize? Only towards the bottom line or in whatsoever case towards the growth of mankind? On a national level we gamble similar concerns with ethics and determine in management. Being a generator and facilitator of assistman material wealth, does her/his responsibility towards clement set end t present? We do count that the manager of today has a wider responsibility than that. We believe that it is in the raise of the managers themselves to strike a heightened aw beness of the set of honesty and also to promote them.I. Human determine what atomic follow 18 they? Like most original aras of homosexual humpledge and experience, the concept of military man set defies definitions. Yet it can be instinctively felt, cognitively grasped, discussed as a sh atomic number 18 able experience, and thus do a legitimate bea of examination. This enquiry is a study under-current of the perception literary productions of completely the antediluvian civilisations and of the afterwards day philosophers, scholars and great leaders of thoroughly-disposed and political movements.The profusion of ideas, diverging approaches and intermixing of several strands of thought fix the effort of conceptualising kind-hearted place a p each task for juvenile scholarship. However, for a cleargonr understanding of the scope, significance and inter birth of these ideas it is necessary to curb a conceptual frame work at fo r classifying them. In the by-line paragraphs we crap a change attempt at this difficult academic endeavour. Classical literature does non dispatch a distinction amongst set and forgiving values. Perhaps at that place was no need for it then.Philosophical ideas on value enquiry were directed towards refinement the reputation, pith and purpose of gentle existence. In the stand for light speed search for a conjecture of values has become a mark branch of modern philosophy and has been c tout ensembleed axiology. Although the assorted realms of this value enquiry cover in whole argonas of gay concern akin ethics, religion, art, science, fond science, law and so on , no smash or special significance is connect to the term piece values. One main(prenominal) approach to this classical value enquiry we would care to c each(prenominal) the ideal- normative approach. In thewestern sandwich impost it is redeed by Platos conceptualization of the commanding val ues of Truth, Goodness and Beauty. They ar conceived as having independent existence of their possess and are 3 practice sessiond as ideal norms for value judgement at the relative level of homophilee existence. In the Indian tradition absolute values are related to the absolute realness whose temper is described as Sat,Chit and Anand. attainment of a state of eternal enjoyment by the realisation of identity of the undivided self with the everyday Self of this absolute reality is the highest and ultimate object of piece striving.Closely related to this absolutist erudition is the theistic chance which whitethorn be called a sub- separate of the idealistic-normative approach. It is found on a metaphysical principle system which accepts the reality of a divine cosmic order and organized religion in the authority of a creator God who is also the upholder of all values. The behind of all ethical, affable and other human values is sought-after(a) in the enduring truths , either revealed or obtained done and by super conscious insights of sages, contained in the sacred religious literature.Although differing in their belief systems, rituals and customs, the great world religions capture a large area of agreement on the canonical moral values, conceptions of personal virtues and affable group behaviour found on humanitarian values of whop, brotherhood, caring and sharing. legion(predicate) 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 stepual, loving and political greening of the Indian society.In fresh multiplication the term human values has been used for this theistic approach to value system (Chakraborty, 1995a,b Swami Ranganathanand, 1991). This is peradventure because of the need to highlight the universal humane aspects of this value approach, as agai nst the merely speculative, mystical, or carriage- rejecting ascetic aspects. In the modern meter reading of theistic value approach the authors be urinate sh suffer its relevance and significance to the managers and other professionals. some other reason for the use of adjective human forwards these values may be to split this value approach from the modern, so-called scientific, approach to human phenomena and associated values. Interpreted in its sign disposition this scientific approach robs man of the dignity of his divine association, his spiritual nature and reduces him to a biological organism of a random collection of atoms. It denies any convey and purpose to life and rejects all postulateations of faith, belief, timber and intuitive religious perceptions.This mechanistic, deterministic rendering makes man merely a pliant automaton, to be programmed to meet the petitions of the existing socio- proficient order, through manipulation of his lower order unavo idably and desires. In the heartbeat sub-group of the idealistic-normative approach to human values we would like to place all the several(predicate) strands of humanistic thoughts, ranging from warmth and favor of Buddha to the radical humanism of Marx. Included in this sub-group are the ideas of humanists having varying degrees of theistic, non-theistic and atheistic leanings but attaching prime importance to man and to human values.As Fromm (1981, p. 148) points out There is a remarkable kinship in the ideas of the Buddha, Eckhart, Marx, and Schweitzer their radical make for giving up the having druthers their insistence on complete license their metaphysical skepticism their godless religiosity, and their demand for amicable activity in the spirit of care and human solidarity ( tenseness added). These humanist ideas and movements essential as protests against oppressive constraints on human spirit of freedom, creativity and dignity, imposed by religious dogmas or by deh umanising kindly or technological orders at their day.They developed a new ethics of man based on inter connectedness of humankind, love and revere for life, the joy of sharing and caring, and the faith in man to shape his own destiny. They find deep reflections in the literary traditions of some(prenominal) the East and the West over the operate few centuries (Bharati, 1990), and gave rise to assorted kinds of companionable and political theories, like liberalism and amicableism, for the amelioration of humankind, particularly of the oppressed and the exploited.In recent times it has led to the declaration of universal proposition Human Rights by the join Nations. The term human values has usually been understand in this context of humanistic thoughts. The assist main approach to human values we would like to call the confirmable-purposive approach take by modern psychologists and other social scientists like Rokeach (1973), Schwartz (1994) 4 and Mukherjee (1965). It get winds the of values as a distinct component of the organic human personality, which guide or prompt spatial relation and behaviour of the individual and social groups.In Schwartzs view values are responses to troika universal requirements with which all individuals and societies must(prenominal) cope needs of individual biological organisms, requisites of coordinated social interaction and requirements for vapid functioning and survival of groups (Schwartz, 1994, p. 21). This approach is non-normative and is non based on any religious, philosophical system of ideas or world view, nor on any social-political ideology. Identification of values, their compartmentalisation, and search for interrelationships between them is based on empirical methods of observation, attitude surveys, statistical validation proficiencys etc. conceptualisation of human values based on the findings of empirical research is fast go a distinct area of social science research. These empirical st udies and researches on human values are not merely idealistic or intellectual exercises. They are purposive in the sense that the copeledge gained by them is sought to be apply for practical purposes in diverse areas like, management science (leadership and team building, human vision development etc. , socio-political policy decisions (wel furthermoste programmes, bleed relations, positive action programmes for minorities, population defend programmes, environmental policy etc. ). Hence the use of the term purposive in the descriptive title empirical-purposive for this approach to human values. Another expressive style of classifying the variant approaches to human values could be in name of the level of aggregation they strain their attending on. These levels may be called the individual, the sociological and the ecological.The runner level focuses on the individual human universe, taken as an independent entity. roughly illustrative value harm referring to this lev el are survival values, character, personal virtues, esthetical appreciation, human rights, salvation, self-realization, etc. At the back up level individual values are subordinated to the sociological values. It is concerned with work 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 sparing simplyice, sarvodaya, values of domain and human interconnectedness, etc. Similarly the ecological level subordinates the first dickens 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 capital of Italy there is a concern for development a new world instinct , a new ethic in the use of material resources, a new attitude towards nature, based on unison rather than on con invite sense of identification with future generations (Mesaroric, M. D. and Pestel, E. , 1974, p. 148) to avoid global catastrophe caused by unrestrained economic growth. For the first time a demand is being made for an ethical change, not as a consequence of ethical belief but as the sage consequence of economic analysis (Fromm, 1988, p. 149). Human values perceptions from this perspective focus on the inter-dependency of human beings and nature and include communicatory terms like respect for and consonance with nature, concept of Mother Earth, sustainability, conservation etc.We thus arrive at a two-dimensional intercellular substance for the classification of human values concepts. One dimension of this matrix consists of the distinct approaches and the other of the 3 levels of aggregation, readn as the horizontal and the upended tugboats of the table below. feeler Level Individual Sociological ecological Table 1 Two-dimensional classification framework of human values IDEAL-NORMATIVE theistic Humanistic x x x EMPIRICALPURPOSIVE x x x 5 It needs to be vehemenceed that the categories in this proposed classification scheme are far from being exclusive. In fact they very much overlap.For example many of the humanistic approaches let theistic cosmoss and many situations of the empirical approach are reformulations of the idealistic approach. What is being implied in the classification is the identification of the main emphasis or main focus of the approach. The entries in the matrix indicate what we consider to be the main level(s) of aggregation which a particular approach focuses on. In our view the theistic approach focuses mainly on the individual level in its quest for making a healthy man, whereas the humanistic approach is concerned with both the honest 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 second-string to that for the individual. On the other hand the different empirical approaches in concer t cover all the three, individual, social and ecological levels. The progression in the above matrix, both in the vertical and the horizontal directions, has a chronological order. The earlier 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 impact of the rapid technological developments, coupled with the population explosion, of the present century has made ecological concern as the third focus. Once again this chronological flow has no exclusivity. The philosophical speculations and beliefs of the soonest civilisations, including the aboriginal civilisations in existence today, perplex remarkable sensitivity and insights some the nature and mans relation to it. However it is only in the recent times that the paper has acquired an destiny to prompt development of a accommodative approach to human values in relation to ecology.Similarly many of the later day humanistic values concord 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 finally 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 personal manner and, if so, to what efficaciousness. S. K.Chakraborty, anxiety Centre for Human Values, Indian Institute of Management, Calcutta, has since 1983 been giving shop classs on the theme Human Values on an in-house basis in many companies and as straight-from-the-shoulder workshops for managers from different companies and academics, mainly from India, but also from abroad. The impetus for this development is said to have come from managers at various management development programmes given at I ndian Institute of Management in Calcutta, request for Indian insights that could be valuable for organizations and management.The accusing of the workshops is to enhance in variant 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- complex body part of the Indian psyche, as reflected in these sources. The basic idea is nuance of the mind, part through a mind-stilling technique, and partly through rehearse of nourishing frightful thoughts (e. g. compassion, friendliness, humbleness), and rejecting wicked ones (e. . greed, jealousy, arrogance). Such put on impart reveal the divine, or higher(prenominal) self, within the individual and s/he allow be able to perceive the same in others. The refinement is that in a management aspect these practices will have repercussions on business life, more specifically in respect of the individual, improved cooperation, non-attachment to the selfish 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 generosity (Chakraborty, 1991, pp. 9-20). 6 The confine of the workshops varies according to the duration. There are three modules, the first one unchanging three days and the next two lasting two days each. distributively module elaborates on different principles. mental faculty I, also called the foundational module, develops the basic concepts and practices. It is argued that managerial tellingness is dependent on a sound values system, undergirding the superstructure of skills, which in sprain emanates from a utter(a) mind.The factors influencing a pure mind are discussed in terms of higher and lower self, disidentification and r eidentification with the latter(prenominal) and the former(prenominal) respectively, the guna, karma, samskaras, nishkam karma and other theories. The first steps of the mind-stilling technique relating to these principles are given at this stage. module II focuses on leadership and teamwork and elaborates on a number of principles from the Vedantic and Buddhist literature connected to the theme. Additional steps in the mind-stilling techinque are also introduced. Module one-third covers the topics stress, counselling and communication.The main issue here is to identify with ones innermost self, which is ananda, as the basic remedy for stress-generating influences. A few 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 at a time and indirectly directly through placard of pamphle ts to selected companies, and indirectly through the network of preliminary shape participants on the workshops.Initiatives to the in-house workshops can come from top management, HRD (personell) department, open workshop participants who fate to bring in the workshop to the company, persons who have come in contact with Chakrabortys ideas, etc. The participation in the workshops are generally 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 assortment 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 cognizance literature, and the values are claimed to have an eternal and universal character to a great extent. It is normative in the sense that the values are something people ought to have from the ideal perspective, not accep ting certain values, or disvalues, just because people are having them. The basic foundation of values is taken to be divine, implying a theistic approach, whereas 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, social, ecological, global) are not neglected, but the starting point is the individual. III. role player responses The participants are asked to submit on the last day of the workshop plans of action which they would like to implement in the six months to follow.We have such plans of actions from a total of 208 participants who be seven in-house workshops and one one-year internationalistic Workshop, held between August 1995 and February 1996, as per the following particulars 7 Serial No. 1 2 Workshop Tata Iron and marque Company (TISCO) Tata Engineering and Locomotive restrict ( telephone company I) Bokaro Steel Plant (BSP) Ordnance mill Ambajhari (OFAJ) Tata Engineering and Locomotive trammel (TELCO II) Hindustan aeronautics Limited (HAL) Indian Farmers and Fertilisers Company Limited ( IFFCO ) contribute No of participants 22 32 4 5 23 17 23 6 7 17 32 166 42 208 8 Annual International Workshop ( IIMC ) GRAND agree Table 2 Workshops examined TISCO and TELCO go away to the well established and extremely reputed Tata congregation of Companies in India, while the others are star creation sector undertakings / government organisations. Managers be to senior and middle management cellphone normally 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 practitio ners, owner-managers, academia, consultants, and government officials from India and abroad. The respondents whose plans of action would be analysed thus represent a cross section of highly educated,motivated and successful persons in their chosen spheres of activity. The responses/ entropy which constitute their plans of action, however, have certain create 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 comprehend group pressure from peers, super/subordinates, from the rush leader, desire to give a good (or bad) impression or other likely factors. 5.The answers are given spontaneously without forewarning and therefore may not be well thought out ideas. 8 The analysis of the plans of action meant to understand the intentions of the participants, and make inferences from their tales the extent to which these workshops have influenced human values in managers. The intended actions are analysed with indication to (a) the gists of the workshop, and (b) the purpose of, and the direction in, which they requisite to make use of the contents, inputs, familiarity and skills they have learnt from the workshops.A) Content abbreviation A content analysis of the responses shows that the most frequent item figuring in almost all of the course participants plan of action is the take apart 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 answer may have also been prompted by the urgent need for maintaining a solace mind in the tension ridde n life of practicing managers. The next most common thaw relates to the practice of a cluster of values and value-principles emphasised in the course.It includes, (i) cultivation of values related to higher self and curtailment 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 model of life based on the concept of five dummy up debts (deva rin, rishi rin, pitririn, nri rin, and bhuta rin) (iv) cultivation of satwaguna over rajoguna, and (v) introspection to examine, and to set up ones career goals, life styles, attitudes and value systems in the light of the above noted simulacrum of higher values.Some responses indicate a desire to propagate and share 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 reading the sacred wisdom literature of India, li ke 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 have had a positive impact on the participants as indicated by their resolve to internalise them and to use them as a basis for self-development.B) intention/Direction Analysis A poring over of the plans of action indicated that the purpose of the participants was to apply the intimacy gained by them for development of the self, members of his/her workgroup, videlicet superiors, colleagues, and subordinates, and of his/her family members and friends. They also cute 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 directi on, a table is prepared containing relevent particulars and voice analysis. 9 WORKSHOP NO. OF PRTICIPANTS WITH major FOCUS ON SELF DEVEL. OTHERS fundamental NO. OF PLANS OF ACTION FOCUSING ON SELF OTHER PERSONS DEVEL. IN exterior 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 KNOWLEDGE TO OTHERS deep down 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 one hundred five 13 118Table 3 Analysis of plans of action from course participants on workshops for human values As stated, two values ( fortunes) 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 per centum 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 forceful and invariable finding from above relates to the self in terms of both the number of participants counselling on themselves, and also the number of pl ans 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 bring 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). Even 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-o rientation 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). Eleven percent of the plans of action were aimed at such development (column 6).However, the public sector organizations, OFAJ, HAL and BSP, show importantly 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 concentrate on others persons in the organization (37, 25 and 16 %, column 6). The inferences are that the pu blic sector managers perceive -as compared to their counterparts in private sector higher need for prepare of others and lower need for themselves.This difference may be indicative of a different organizational behaviour and social opinion in these organizations with respect to individual and group focus. It may indicate that the managers in the political 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 ownership influencing the organizational culture.However, the responses in our data are also inconclusive for us to make any definite endpoint on this point. IV. Our conclusions Chakrabortys modern approach to value education for practising managers is impressive. He has culled out selected psycho-spiritual values from the traditional wisdom literature of India, suitably reinterpreted them and woven them together to form a coherent surmisal of human values. This theory is then utilized 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 wagon and minds of Indian managers is perspicuous from our observations of the course participants enthusiastic, and at times deeply moving, articulations at the conclusion of the workshops. At the beginning of section II we raised the question whether human values can be taught and with what degree of effectiveness. resolve from the course participants responses, Chakrabortys approach seems to have met with by and large 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 huma n values of the course participants. However, it is difficult to reach any conclusion as to what extent the course objectives have been interiorised by the course participants and the general development cause 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?Neither can we swallow 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 unvarying 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 kernel that it is also sufficient for all the value problems of todays living. At the organizational level the barrier 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 role of a team leader, a change agent 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 unavoidable 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 help 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 adju sted 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 agency of organizations and other social institutions. straight-laced 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 effects and effects on different levels of human values, may help explicate 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 Publishing 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. mod York Bantam Books. Mesaroric, M. D. and Pestel, E. (1974). Mankind at the spell Point. New York E. P. Dutton, quoted from Fromm, 1988, p. 148. Mukherjee, R. (1965). The Social Structure of Values. Delhi S. Chand. Rokeach, M. (1973). The record of Human Values. New York Free Press. Schwartz, S. H. (1994). are there universal aspects in the structure and conduct of human values? ledger of Social Issues, 50, no. 4, 19-45. SwamiRanganathanand (1991). Human Values in Management. Delhi Bharati Vidya Bhavan. Notes 1. The authors are grateful to prof S. K. Chakraborty, convenor of the Management Center for Human Values, Indian Institute of Manag ement, Calcutta, India, for his collaboration, support and comments on this paper. Gustavsson, Tripathi &038 Rao 1996. No part of this work may be reprinted in any form, physical, electronic, or otherwise, without written consent from the author. About the authors B. Gustavsson graduated (civ. ek. ) 1975 from initiate of Business, Stockholm University, Sweden, and received his Ph. D. (Ekon. r. ) there in 1992. He is presently on the job(p) as assistant professor at develop of Business, Stockholm University. His latest project is a study on values conversion 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 profession. G. P.Rao is senior professor and head of the incision of Management Studies, Madurai Kamaraj University, Madurai, India. He has an M. A. in political economy and postgraduate Diploma in 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 facsimile machine +254-20-623588 Global Dharma Center (GDC) Dallas, Texas 75240 USA www. globaldharma. org Tel/ telecommunicate +1-646-514-8260 14