Business Ethics with Inner Vision

Rob van Otterdijk 27 July 2005 Landegg International University, Switzerland

Abstract The main ethical challenge is to establish a just global system. Business practices should be evaluated in the amount that they meet this challenge. Current applications of moral theories in the field of business ethics often fail to meet this challenge because: -

business ethics are imposed in stead of accepted by consensus, and

-

business ethics are used for the external change of the social system.

To establish lasting results we need to focus on a gradual internal transformation. People have to become ethical. This transformation presumes the emergence of a new worldview. In this paper a unity based worldview and a unifying process for decision making is presented. Key to this change in worldview is that we act in the world and not on the world. The purpose of human life is ‘to acquire virtues’ 1 and ‘to carry forward an ever-advancing civilization’ 2 by promoting ‘the oneness of the world of humanity’ 3 . Applying this paradigm to the field of business ethics means that: -

we accept that the essence of human reality is spiritual, and

-

we gradually internally transform ourselves by basing our moral and behavioral choices not only on our faculty of reason but also on our inner vision.

1

Introduction To establish a just global system is the main ethical challenge. Business practices should be evaluated in the amount that they meet this challenge. Professor Behrooz Sabet presented in the course Business Ethics the proposition that we can only meet this challenge when: ‘We are in the business of not imposing ethics but accepting ethics by consensus. Lasting results are the outcome from a gradual internal transformation not from an external change of the social system. People have to become ethical.’ The purpose of this paper is: -

to describe a unity based worldview and a unifying process for decision making aimed at the gradual internal transformation and the application of ethics by consensus and

-

to analyze the application of this unifying process in a business practice.

Method First the unifying process – its ontology (basic assumptions about reality), epistemology (basic assumptions about knowing), and methodology are presented. In Results, the application of this unifying process at a business practice is analyzed. In Discussion the results are compared with previous 2

research. In Conclusions the main elements for applying business ethics have been summarized.

Ontology In order to succeed in a gradual internal transformation to become more ethical we need to have an accurate picture about human reality4 . The Bahá’í Faith offers these insights. The purpose of human life is ‘to acquire virtues’ and ‘to carry forward an ever-advancing civilization’ by promoting ‘the oneness of the world of humanity’.

Figure 1 Becoming Your True Self.

Consciousness of the Oneness of Humanity Know Love Maturity

Soul

Spirit of faith

Eternal life and Virtues

Mind

Human spirit Animal spirit Vegetable spirit Mineral spirit

Reason Sense perception Growth Cohesion

Will

Body Adolescence

Childhood

Infancy

Rob van Otterdijk © 2005 Landegg International University, Switzerland

The process of human development is along infancy, childhood, adolescence to

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maturity (Figure 1, Figure 2). Utilizing the concept of worldview Danesh and Danesh 5 have developed a four-stage developmental model of conflict resolution. ‘The basic premises of the model are as follows: 1. The conflicting behaviors and modes of resolution people engage in will vary depending upon their worldview; 2. Certain worldviews are more prone to conflict, while others are more conducive to the creation of peace, harmony and unity; and 3. Particular structures, architectures of intervention and values correspond with particular worldviews.’

Worldview Component

Figure 2 Developmental Stages of Decision-Making and Modes of Conflict resolution5, 6 . Survival-Based Worldview

Force-Based Worldview

Power-Based Worldview

Unity-Based Worldview

Stage of Development

Infancy

Childhood

Adolescence

Adulthood

Perspective

World is Me

World is Dangerous

World is a Jungle

World is One

Principles

Self-interest

Might is Right / Domination

Survival of the Fittest / Competition

Truth and Justice

Purpose

Instinctual Self Preservation

Conscious Self/Group Preservation

To Win

Unity in Diversity

Mode of Conflict Resolution

Self-Centred (S-Mode)

Authoritarian (A-Mode)

Power Struggle (P-Mode)

Consultative (C-Mode)

A Disunifying Process

A Unifying Process

Adapted from ‘Bahá’í Consultation; Worldview or Process?’ - Danesh & Danesh © 2004

‘Humanity, taken as a whole, has entered the most critical and momentous stage of its evolution, the stage of maturity.’ 7 ‘Cooperative and fully inclusive

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approaches to decision making must become an integral feature of the sustainable development process.’ 8 Danesh and Danesh 9 name this the Consultative Mode (C-Mode). Human reality (Figure 1, Figure 3) exists of three entities: physical, mental and spiritual, also referred to as body, mind and soul. Each of these three entities show in their own way their capacity to love, know and will (Figure 5).

Figure 3 Human Reality. Soul

Mind

Body

The spirit of faith (Eternal Life and Divine Virtues)

Human spirit (Reason)

Animal spirit (Sense perception)

The allcomprehending grace

Insights

Imagination

Conceives things

Sight

Perceives visible forms

The perfect attainment

Certitude

Thought

Reflects upon realities

Hearing

Perceives audible sounds

The power of sanctity

Attributes

Comprehension

Comprehends realities

Smell

Perceives odors

The divine effulgence from the Sun of Truth on luminous lightseeking essences from the presence of the Divine Unity

Channel through which the regenerative force of the Holy Spirit flows

Memory

Retains whatever man imagines, thinks & comprehends

Taste

Perceives foods

Common Faculty

Communicates between the inward and outward powers

Feeling

Is in all parts of the body and perceives tangible things

Vegetable spirit (Growth) Rob van Otterdijk © 2005 – Landegg International University, Switzerland

-

Mineral sprit (Cohesion)

The body is the sum of every previous creation: ‘The mineral kingdom possesses the power of existing. The plant has the power of existing and growing. The animal, in addition to existence and growth, has the capacity of moving about, and the use of the faculties of the senses.’ 10 In other words

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the human body functions through the mineral spirit with the power of cohesion, and the vegetable spirit with the power of growth and the animal spirit with the power of sense perception (with the five outer powers ‘of sight, of hearing, of smell, of taste and of feeling’ 11,12 ). -

The mind functions through the human spirit with the ‘power of reason’ 13 (with the five inner powers of ‘the common faculty, and the powers of imagination, thought, comprehension and memory’ 14 ). ‘For instance, sight is one of the outer powers; it sees and perceives this flower, and conveys this perception to the inner power -- the common faculty -- which transmits this perception to the power of imagination, which in its turn conceives and forms this image and transmits it to the power of thought; the power of thought reflects, and having grasped the reality, conveys it to the power of comprehension; the comprehension, when it has comprehended it, delivers the image of the object perceived to the memory, and the memory keeps it in its repository.’ 15

-

The soul has the capacity to reflect upon or consider a matter: It is greater than the ‘power of reason’ ‘It is your spirit which teaches you, which advises and decides upon matters.’ 16 ‘The spirit is ever the same; no change or transformation can you perceive, and because there is no change or transformation, it is everlasting and permanent.’ 17 ‘The spirit of faith 18 which is of the Kingdom consists of the all-comprehending grace and the perfect attainment and the power of sanctity and the divine effulgence from 6

the Sun of Truth on luminous light-seeking essences from the presence of the divine Unity.’ 19 ‘From the all-comprehending grace, we augment our faculty of inner vision; from the perfect attainment, we deepen our certitude; and from the power of sanctity, we develop our attributes. From the preceding rationale, it seems reasonable to conclude that the only way it is possible to acquire insights into spiritual truths is through augmentations to the faculty of inner vision from the spirit of faith.’ 20 To reach the maturity level of decision making we need to increase the utilization of our faculty of inner vision. Senge, Scharmer, Jaworski and Flowers point out that ‘“our effectiveness as leaders depends not only on what we do and how we do it, but also on the inner place from where we operate, both individually and collectively.” The significance of this inner place is considered to be a blind spot in leadership research.’ 21

Epistemology ‘Man has two sources of thought: With the mind he reasons and with the faculty of inner vision he knows.’ 22 ‘It’s through the power of the soul that the mind comprehendeth, imagineth and exerteth its influence, whilst the soul is a power that is free. The mind comprehendeth the abstract by the aid of the concrete, but the soul hath limitless manifestations of its own. The mind is circumscribed, the

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soul is limitless.’ ‘The two sources of thought do not work simultaneously. Any time the mind is working, the faculty of inner vision is not; and vice versa. Becoming more practiced in disengaging the mind (…), allows the faculty of inner vision to function more often and for longer periods.’22, 23

Figure 4 A Unifying Process.

A Unifying Process True Poverty and Absolute Nothingness

Search

u ti Ex ec

g din ta n

Contentment

Deciding

Truth

Know

Knowledge

Wonderment

Unity

ers

ng

d Un

Love

Love

Justice

Will

Unity

Rob van Otterdijk © 2005 Landegg International University, Switzerland

Three Capacities, Three Movements, Seven Stages, One Process

If we would only rely on our faculty to reason we would only learn through reflection on the experiences of the past. The second source of learning, has nothing to do with the past, but with ‘the future that is wanting to emerge.’ Lasting results by the application of business ethics are only achievable when we base our moral and behavioral choices on our faculty to reason and our inner vision. For this we need a unifying process of decision making (Figure 4) 8

which is based on the capacities to know, love and will and three movements: 1. understanding, 2. deciding and, 3. executing. The outcomes of this process are actions that contribute to unity, truth and justice.

Methodology The methodoly for the application of business ethics is based on the practice of Bahá’í-consultation 24 : ‘Take ye counsel together in all matters, inasmuch as consultation is the lamp of guidance which leadeth the way, and is the bestower of understanding.’ 25 For a deeper analysis of this unifying process seven stages 26 are identified and further explained: Movement 1. Understanding: -

Search: ‘The prime requisites for them that take counsel together are purity of motive, radiance of spirit, detachment from all else save God, attraction to His Divine Fragrances, humility and lowliness amongst His loved ones, patience and long-suffering in difficulties and servitude to His exalted Threshold.’ 27

-

Love: ‘The members thereof 28 must take counsel together in such wise that no occasion for ill-feeling or discord may arise.’

-

Knowledge: ‘This can be attained when every member expresseth with absolute freedom his own opinion and setteth forth his argument. Should 9

anyone oppose, he must on no account feel hurt for not until matters are fully discussed can the right way be revealed. The shining spark of truth cometh forth only after the clash of differing opinions.’ 27 Movement 2. Deciding: -

Unity: ‘If after discussion, a decision be carried unanimously well and good; but if, the Lord forbid, differences of opinion should arise, a majority of voices must prevail.’ 27

Movement 3. Executing: -

Contentment: ‘In short, whatsoever thing is arranged in harmony and with love and purity of motive, its result is light, and should the least trace of estrangement prevail the result shall be darkness upon darkness.... If this be so regarded, that assembly shall be of God, but otherwise it shall lead to coolness and alienation that proceed from the Evil One....’ 29

-

Wonderment: Should they endeavour to fulfil these conditions the Grace of the Holy Spirit shall be vouchsafed unto them, …

-

True Poverty and Absolute Nothingness: ‘… and that assembly shall become the centre of the Divine blessings, the hosts of Divine confirmation shall come to their aid, and they shall day by day receive a new effusion of Spirit.’

10

In this unifying process ‘We’re not passive’ and objective ‘observers of an external world; rather, we know our world through interacting with it.’ 30 We cross ‘the epistemological divide between subject and object’ 31 and ‘address the “blind spot” by posing the question: ‘What does it mean to act in the world and not on the world?”’32

Procedure The steps 33 , with one variation for individual use, are the same as in any Bahá’íconsultation: 1. The problem is stated (or written down) so that it is clearly understood. 2. Inject all known facts pertinent to the problem. Include options and alternatives. 3. Review of applicable administrative and spiritual principles. Include prayer. 4. Here is the variation: Pass everything from 1, 2 and 3 to the inner vision. Order the mind to stop thinking 34 about the problem. It may take some practice to quit the mind 35 , but it assuredly can be done. An easy way would be for the person to occupy himself (and his mind) with anything else that is not related to the problem. For the time being, the problem has a low, low priority.

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5. Allow a half-hour, a half-day or more (however long it takes – it could be the next morning) for the inner vision to come up with a solution – and it will. A person may be assured the answer will ultimately appear, possibly when least expected. The inner vision works that way sometimes. Then he weights the answer and if it does not conflict with Bahá’í standards, he may proceed to 6. Execute. This step, the execution, is as much a part of individual consultation as it is of a group consultation. After a resolution has been passed, the group puts the decision into action. Likewise, a person who is consulting with himself must carry out the solution to his problem. Otherwise a conflict will be set up in his mind, and for the duration of that conflict, he can expect to experience an uncertain degree of fear, worry or anxiety. As to the knowing power of the inner vision, a person can always rely upon the answer he gets from the inner vision relative to a moral question. However, in any other category, it should be remembered that man is fallible; and his idea may be incorrect. The ever-present safety valve is to check the idea with Bahá’í standards. If the idea conforms, it may be used. If it does not conform, re-submit the problem to the consultative process.

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Results In this section the application of this unifying process at a business practice analyzed: The project manager of a firm’s largest project asked an employee to actualize the business case and improve the quality of the monthly project report. This project started in 2002 should be finished in 2006. The forecast of the project is now 2007 with several million euros overrun, but return on investment will stay above the company norm of 11% a year. During the presentation of the results the employee faced the dilemma of being asked to change some figures on the basis of weak arguments. The unit manager reasoned that he couldn’t present the actualized business case and corresponding monthly project report in this way to the management of the firm: ‘This will lead to unnecessary discussions because they wouldn’t understand all these details.’ According to the theory 36 on ethics the employee could approach this dilemma by: the ethics of self-interest, the ethics of natural law, the ethics of utilitarianism, the ethics of respect for person, and virtues ethics 37 . These five theories can be classified as: -

Potential oriented, like virtues ethics.

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-

Process oriented, like the ethics of natural law and the ethics of respect for persons.

-

Result oriented, like the ethics of self-interest and the ethics of utilitarianism.

A quick assessment of the type of conversation taught the employee that he was engaged by P-Mode behavior with strong tendencies to A-Mode (Figure 2). What should he do? The answer was that he prepared himself for this conversation by talking with three of his colleague’s who worked on this assignment about how they felt and thought about the situation. This resulted in an honest flow of ideas and opinions in a fine spirit of C-Mode (Figure 2) with some weak tendencies to PMode (Figure 2). During these days the employee consulted his inner vision and shared his ideas with his colleagues. They eventually concluded that: -

they are keeping their integrity by making a reliable monthly project report and actualized business case,

-

they want to propose an adjustment of the metrics for the planning of the rest of the project on the basis of their latest insights so that the project team doesn’t have to take unnecessary heat, and finally

-

they want to help the unit manager to communicate his difficult message to the management of the company.

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This was in line with the employee’s inner vision: ‘To maintain their integrity is more important than to be loyal.’ So he started the negotiation (P-Mode) by asking the unit manager to give him convincing arguments for the adjustments of the business case. Since the unit manager is responsible for the business case the employee agreed to make the adjustments together with adding the unit managers argumentation on two conditions: -

An analysis of the differences will be made between the actualized business case reported by the unit manager and the project report and the business case presented the employee. This analysis will be reported to the financial manager of that unit who was on vacation at the time of the meeting. After his vacation the financial manager is formally informed and needs to take actions. They all agreed on the initial, baseline and actual as reported in the monthly project report. The differences occurred in the forecast of the monthly project report and therefore also in the necessary investment reported in the business case.

-

The project manager and the unit manager write a summarized project report to the management of the company thereby keeping the project report in the improved format.

The employee will monitor the progress on all three agreements. In this case the employee chose to apply virtues ethics. A quick review of the checklist for applying virtue ethics shows:

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1. The alternative actions that are possible in the situation are: a. Deliver an insightful monthly project report and actualized business case. b. Manipulating the content of the project report and the business case. c. The best alternative to a negotiated agreement would be to give the assignment back. 2. The virtues and vices that correspond to these courses of action are: a. Honesty, integrity and truthfulness b. Lying, loyalty c. Trustworthiness 3. Evaluate the actions in terms of whether they appear to be grounded, either directly or indirectly, in the virtues appropriate to a morally worthy person: The choice was between two or more actions that manifest different virtues. The employee didn’t select the action that represented the most desirable virtues in the situation or best represent his group’s ideals. He rather negotiated to attain mutual agreement.

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Discussion As professor Sabet pointed out in the course about Business Ethics that ethics are about: 1. the creative tension between ideal conduct and real behavior, 2. human beings, 3. social relationships and interactions, 4. developing concepts; absolute and relative and 5. different meaning according to culture / place / time. Ethical practices are: 1. inborn / internal and 2. learned / external. In the presented case we clearly see an example of a work in progress of becoming ethical since several modes of conflict resolution (A-, P- en C-Mode) were present. Our main ethical challenge to establish a just global system can only be met when our business practices are based on unifying processes. The alternatives we are facing are disunifying processes (Figure 6) with the outcome of distrust, disunity and injustice. Danesh and Danesh advocate ‘thinking of consultation as a worldview prior to conceiving of it as a process. Such a focus may allow for a better understanding of the place of consultation (…), the ways in which it can be used and the method through which it’s potential may be reached. It also assists in reconciling the centrality of consultation and the idealized claims found in the Bahá'í writings with the current state of the Bahá'í practice of consultation. In other words, closing the gap between (...) ‘consultation-talk’ and ‘consultation-practice’ may be affected by a shift away from a processbased definition of consultation.’ 17

Conclusion Moral and ethical development takes place in the context of spiritual development. Like William O’Brian former CEO of Hanover Insurance stated: “The success of an intervention depends on the interior condition of the intervenor.” We gradually internally transform ourselves and our business practices by basing our moral and behavioral choices not only on our faculty of reason but also on our inner vision and accept that the essence of human reality is spiritual.

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Appendices

Figure 5 Main Human Powers & Primary Human Concerns under healthy circumstances.

Primary Human Concern

Main Human Powers Knowlegde

Self

Relationships

Time

Love

Will

Self-experience Self-discovery Self-knowledge

Self-preoccupation Self-acceptance Self-growth (development)

Self-control Self-confidence Self-responsibility [1]

Sameness of people Uniqueness of people Oneness of people

Acceptance of others Empathy with others Unity

Competition Cooperation and Equality Movasat [2]

Present (here and now) Mortality Immortality

Primary union Separation Secondary union

Desire Decision Action

[1] It should be noted that in each section three hierarchical levels of development are identified. Thus, for example Self-experience is the most basic level of knowledge about one’s self, while self-knowledge is the most advanced level of the same process. [2] Movasat is an Arabic word that describes the highest level of maturity in human relationships, a condition in which individuals would prefer others over themselves without any hesitation or hope for reward, and as the natural expression of their being. Movasat has a similar but broader connotation than altruism, which denotes unselfish concern for the welfare of others. The Psychology of Spirituality © 1997 – Dr. H.B. Danesh

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Figure 6 A Disunifying process.

A Disunifying Process Precursors of Violence

Selfcentredness

Ac

n s io en

ti o n

reh

Love

Feelings of Violence

Fear

Anger

Passion

Will

Urge for Violence

Distrust Disunity Injustice

p Ap

Know

Thoughts of Violence

Rob van Otterdijk © 2005 Landegg International University, Switzerland

Three Capacities, Three Movements, Seven Stages, One Process

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References

1

‘Abdu’l-Bahá, Paris Talks, Bahá’í Publishing Trust, London, Great Brittain, 1995, page 177.

2

Bahá’u’lláh, Gleanings from the Writings of Bahá’u’lláh, Bahá’í Publishing Trust, Wilmette, Illinois, 1983, page 215.

3

‘Abdu’l-Bahá, Tablets of the Divine Plan, Bahá’í Publishing Trust, Wilmette, Illinois, 1993, page 80.

4

Rob van Otterdijk, The Concept of Unity as an Alternative Approach to the Prevention of Terrorism’, Landegg International University, Switzerland, 15 June 2005. In this paper the unity based worldview for the individual and collective human development is described in terms of: 1. the nature of human reality, the process of human Development, 3 the purpose of human life, and 4. the laws that govern human relationships.

5

Adapted from: Danesh, Hossain B., Danesh Roshan, Bahá’í Consultation; Worldview or Process?, 2004.

6

An alternative formulation of the Worldview Components in this model could be potential, principles, process and purpose: -

Potential: Perspective meaning the nature of human reality. The advantage of renaming perspective into potential is that the way you define your world is limiting the actualizing of your potential. For example when someone defines the world as a jungle, he will operate the principles of survival of the fittest and competition in a process of power struggle with the purpose of winning.

-

Principles: Principles meaning the laws that govern human reality.

-

Process: Mode of Conflict Resolution and Stage of Development meaning the process of human development.

-

Purpose: Purpose meaning the purpose of human life.

7

Shoghi Effendi, The Compilation of Compilations Volume II, Bahá’í Publications Australia, 1991, page 194.

8

National Spiritual Assembly of the Bahá’ís of the United States, Unity and Consultation – Foundations of sustainable development, 1994: http://www.bcca.org/services/lists/noble-creation/bic-5.html.

9

Danesh, Hossain B., Danesh Roshan, Bahá’í Consultation; Worldview or Process?, 2004.

10

‘Abdu’l-Bahá, Paris Talks, Bahá’í Publishing Trust, Wilmette, Illinois, 1972, page 25.

11

‘Abdu’l-Bahá, Some Answered Questions, Bahá’í Publishing Trust, Wilmette, Illinois, 1990, page 211.

12

‘Abdu’l-Bahá, Bahá’í World Faith - ‘Abdu’l-Bahá Section, page 317: ‘In man five outer powers exist, which are the agents of perception, that is to say, through these five powers man perceives material beings. These are sight, which perceives visible forms; hearing, which perceives audible sounds; smell, which perceives odors; taste, which perceives foods; and feeling, which is in all parts of the body, and perceives tangible things. These five powers perceive outward existences.’

13

‘Abdu’l-Bahá, Promulgation of Universal Peace, Bahá’í Publishing Trust, Wilmette, Illinois, 1982, page 170.

14

‘Abdu’l-Bahá, Some Answered Questions, Bahá’í Publishing Trust, Wilmette, Illinois, 1990, page 211.

15

‘Abdu’l-Bahá, Bahá’í World Faith - ‘Abdu’l-Bahá Section, page 317.

21

16

‘Abdu’l-Bahá, Promulgation of Universal Peace, Bahá’í Publishing Trust, Wilmette, Illinois, 1982, page 242.

17

‘Abdu’l-Bahá, Promulgation of Universal Peace, Bahá’í Publishing Trust, Wilmette, Illinois, 1982, page 243.

18

: Henry A. Weil, Drops from the Ocean, Bahá’í Publishing Trust, New Delhi, India, 1987, page 20: ‘The spirit of faith is not the same as faith and the two terms should not be used interchangeably. Faith is an expression of love that originates with man and goes up to God. The spirit of faith is an expression of love that originates with God and goes down to man.’

19

‘Abdu’l-Bahá, Bahá’í World Faith – ‘Abdu’l-Bahá Section, page 370.

20

Henry A. Weil, Drops from the Ocean, Bahá’í Publishing Trust, New Delhi, India, 1987, page 21.

21

Ime Aznar, Learn by illuminating the blind spot, Philippine Daily http://www.ottoscharmer.com/IluninatingTheBlindSpotArticleByImeAznar.pdf.

22

Henry A. Weil, Drops from the Ocean, Bahá’í Publishing Trust, New Delhi, India, 1987, page 37.

23

An interesting description of the use of the faculty of the mind and the faculty of inner vision by Mahatma Gandi is given by Suthers, A.E., A Bahá’í Pontiff in the Making, Ohio Wesleyan University, Moslem World, Volume 25, January 1935. Online version provided by Robert Stauffer, 1998: http://bahailibrary.com/articles/bahai.pontiff.html: ‘Not infrequently, writers on Indian affairs, brought into personal contact with Mahatma Gandhi confess surprise and regret that one who is presuming to prescribe for India's millions a new economic and political regime, should entertain a contempt for books, especially such as would inform him on the problems arising in those particular fields, and of the experience of the race in endeavoring to solve those problems. For example, one well-informed critic writing on M. K. Gandhi as a Factor in Indian Politics, (F.G. Pratt in Political India: Oxford University Press, 1932, pp.206-7), says: “His habit from quite an early period of his life has been to rely on what he describes as the inner light or the inner vision, for the solution of mental and spiritual problems. And this manner of thinking has given him a supreme self-confidence which has sometimes been to him a tower of strength and sometimes a snare and a pitfall. He distrusted book-knowledge, so his friend Mrs. Polak tells us, and seemed to think that it 'obscured if it did not destroy the capacity to perceive the inner vision.' Of history and economics he has made no serious study. His ideas of history are such as might be derived from the school-books of fifty years ago.”’.

24

More information about Bahá’í-consultation:

Inquirer,

2005:

-

John E. Kolstoe, Consultation: A Universal Lamp of Guidance, George Ronald Publisher, Oxford, 1985.

-

John Kolstoe, Consultation: Developing Genius, George Ronald Publisher, Oxford, 1985.

25

Bahá’u’lláh, Tablets of Bahá’u’lláh revealed after the Kitáb-i-Aqdas, page 168.

26

The description of this model is inspired by: -

Bahá’u’lláh, The Seven Valleys, Bahá’í Publishing Trust, Wilmette, Illinois, 1978.

-

Scharmer, C.O., Theory U: Leading Profound Innovation and Change By Presencing Emerging Futures, 2004: http://www.ottoscharmer.com/TheoryU.pdf.

-

Senge, P; Scharmer, C.O.; Jaworski, J.; Flower, B.S., Presence: Human Purpose and the Field of the Future, 2004: http://www.presence.net/index.html.

-

C. Otto Scharmer, W. Brain Arthur, Jonathan Day, Joseph Jaworski, Michael Jung, Ikujiro Nonaka, Peter M. Senge, Illuminating the Blind Spot: Leadership in the Context of Emerging Worlds, McKinsey – Society for Organizational Learning, Leadership Project (1999-2000): http://www.ottoscharmer.com/WhitePaper2002.pdf.

22

27

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, page 86-87.

28

Of a Spiritual Assembly.

29

‘Abdu’l-Bahá, Selections from the Writings of ‘Abdu’l-Bahá, page 88-89. -

30

Senge, P; Scharmer, C.O.; Jaworski, J.; Flower, B.S., Presence: Human Purpose and the Field of the Future, 2004: http://www.presence.net/index.html, page 202.

31

Ibid, page 203.

32

Ibid, page 92.

33

Slightly adapted from a procedure for a person to consult with himself: Henry A. Weil, Drops from the Ocean, Bahá’í Publishing Trust, New Delhi, India, 1987, page 104-105.

34

When you know your mind is quiet, you are ready to ‘ask your spirit a question.’ ‘It is an axiomatic fact that while you meditate you are speaking with your own spirit and the spirit answers: The light breaks forth and the reality is revealed.’: ‘Abdu’l-Bahá, Paris Talks, page174.

35

‘Abdu’l-Bahá, Bahá’í World Faith - ‘Abdu’l-Bahá Section, page 369: Inspiration of the Holy Spirit: ‘I now assure thee, O servant of God, that, if thy mind become empty and pure from every mention and thought and thy heart attracted wholly to the Kingdom of God, forget all else besides God and come in communion with the Spirit of God, then the Holy Spirit will assist thee with a power which will enable thee to penetrate all things, and a Dazzling Spark which enlightens all sides, a Brilliant Flame in the zenith of the heavens, will teach thee that which thou dost not know of the facts of the universe and of the divine doctrine. Verily, I say unto thee, every soul which ariseth today to guide others to the path of safety and infuse in them the Spirit of Life, the Holy Spirit will inspire that soul with evidences, proofs and facts and the lights will shine upon it from the Kingdom of God. Do not forget what I have conveyed unto thee from the breath of the Spirit. Verily, it is the shining morning and the rosy dawn which will impart unto thee the lights, reveal the mysteries and make thee competent in science, and through it the pictures of the Supreme World will be printed in thy heart and the facts of the secrets of the Kingdom of God will shine before thee.’

36

Harris Jr., C.E., Applying Moral Theories, Wadsworth/Thomson Learning, Belmont USA, 2002, Fourth Edition.

37

Checklist for applying virtue ethics: 1.

Determine the alternative actions that are possible in the situation.

2.

Determine the virtues and vices that correspond to these courses of action.

3.

Evaluate the actions in terms of whether they appear to be grounded, either directly or indirectly, in the virtues appropriate to a morally worthy person: a. If the choice is between actions that manifest virtues and actions that manifest vices, select those actions that manifest the virtues. b. If the choice is between two or more actions that manifest different virtues, select the action that represents the most desirable virtues in the situation or best represent one’s ideals.

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