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human actions
What Is Ethics?
1. Meta-ethics
2. Descriptive ethics or comparative ethics
3. Normative ethics
4. Applied ethics
(1) Meta-ethics:
Answers to the three basic questions are not unrelated, and sometimes an
answer to one will strongly suggest, or perhaps even entail, an answer to
another.
There are three theories to answer above three questions:
(a) Semantic theories
These theories mainly put forward a position on the first of the three
questions above, What is the meaning of moral terms or
judgements? They may however imply or even entail answers to the other
two questions as well.
Meta-ethical theories are commonly categorized as Cognitivist
theories or Non-Cognitivist theories.
Cognitivist theories:
It holds that such propositions are not facts about any person or groups
subjective opinion, but about objective features of the world, independent of
human opinion.
Ethical naturalism a definist form of moral realism, which says that moral
features of the world are reducible to some set of non-moral features.
Ethical naturalism suggests that inquiry into the natural world can increase
our moral knowledge in just the same way it increases our scientific
knowledge.
Ethical non-naturalism is a non-definist form of moral realism, which says
that moral features of the world are irreducible to any set of non-moral
features. For Example: Goodness is a simple, undefinable, non-natural
property. It means that goodness cannot be reduced to natural properties
such as needs, wants or pleasures. Goodness cannot be defined in any
other terms. This is the central claim of non-naturalism. One cannot
substitute words referring to pleasure, needs or anything else in place
of good.
Advantages of Moral Realism: Moral realism allows the ordinary rules of
logic to be applied straightforwardly to moral statements. We can say that a
moral belief is false or contradictory in the same way we would about a
factual belief. Another advantage of moral realism is its capacity to resolve
moral disagreements: If two moral beliefs contradict one another, realism
says that they cannot both be right, and therefore everyone involved ought
to be seeking out the right answer to resolve the disagreement.
Disadvantages of Moral Realism: while realism can explain how to resolve
moral conflicts, it does not explain how these conflicts arose in the first place.
Others are critical of moral realism because moral truths cannot be observed
in the same way as material facts (which are objective), so it seems odd to
count them in the same category.
2. Ethical subjectivism
It is one form of moral anti-realism. It holds that moral statements are made
true or false by the attitudes and/or conventions of people.
The most common forms of ethical subjectivism are also forms of moral
relativism, with moral standards held to be relative to each culture or society,
or even to every individual.
Ethical subjectivism is also compatible with moral absolutism, in that the
individual or society to whose attitudes moral propositions refer can hold
some moral principle to apply regardless of circumstances. (That is, a moral
principle can be relative to an individual, but not relative to circumstances).
Ethical subjectivism stands in opposition to moral realism, which claims that
moral propositions refer to objective facts, independent of human opinion.
Ideal observer theory holds that what is right is determined by the attitudes
that a hypothetical ideal observer would have. An ideal observer is usually
characterized as a being who is perfectly rational, imaginative, and informed,
among other things. Though a subjectivist theory due to its reference to a
particular subject, Ideal Observer Theory still purports to provide universal
answers to moral questions.
3. Error theory
Non-cognitivist theories:
1. Emotivism
2. Universal prescriptivism
These theories attempt to answer the second of the above questions: What
is the nature of moral judgements?
Amongst those who believe there to be some standard of morality (as
opposed to moral nihilists), there are two divisions: universalists, who hold
that the same moral facts or principles apply to everyone everywhere; and
relativists, who hold that different moral facts or principles apply to different
people or societies.
Moral relativism
It maintains that all moral judgements have their origins either in societal or
in individual standards, and that no single objective standard exists by which
one can assess the truth of a moral proposition.
Moral relativism may be any of several philosophical positions concerned
with the differences in moral judgements across different people and
cultures.
Meta-ethical relativists, in general, believe that the descriptive properties of
terms such as good, bad, right, and wrong do not stand subject to
universal truth conditions, but only to societal convention and personal
preference.
Moral nihilism
These are theories that attempt to answer questions like, How moral
judgments be supported or defended? or Why should I be moral?
Ethical intuitionism is the view according to which some moral truths can be
known without inference (i.e., known without one needing to infer them from
other truths one believes).
Ethical intuitionism is the thesis that our intuitive awareness of value, or
intuitive knowledge of evaluative facts, forms the foundation of our ethical
knowledge.
(2) Descriptive ethics or comparative ethics
1. Virtue ethics
2. Deontological ethics
3. Consequentialism
Virtue ethics focuses on the character of those who are acting, while both
deontological ethics and consequentialism focus on the status of the action,
rule, or disposition itself. The latter two conceptions of ethics themselves
come in various forms.
For example, a consequentialist may argue that lying is wrong because of
the negative consequences produced by lyingthough a consequentialist
may allow that certain foreseeable consequences might make lying
acceptable. A deontologist might argue that lying is always wrong,
regardless of any potential good that might come from lying. A virtue
ethicist, however, would focus less on lying in any particular instance and
instead consider what a decision to tell a lie or not tell a lie said about ones
character and moral behavior. As such, the morality of lying would be
determined on a case-by-case basis, which would be based on factors such
as personal benefit, group benefit, and intentions (as to whether they are
benevolent or malevolent).
1. Virtue ethics:
2. Deontological ethics
Deontological ethics is the normative ethical position that judges the morality
of an action based on the actions adherence to rules. It is sometimes
described as duty or obligation or rule based ethics, because rules bind
you to your duty.
Deontology argues that decisions should be made considering the factors
of ones duties and others rights.
Some deontological theories include:
Some deontologists are moral absolutists, believing that certain actions are
absolutely right or wrong, regardless of the intentions behind them as well
as the consequences. Immanuel Kant, for example, argued that the only
absolutely good thing is a good will, and so the single determining factor of
whether an action is morally right is the will, or motive of the person doing it.
If they are acting on a bad maxim, e.g. I will lie, then their action is wrong,
even if some good consequences come of it.
Non-absolutist deontologists hold that the consequences of an action such
as lying may sometimes make lying the right thing to do.
Although not all deontologists are religious, some believe in the divine
command theory. The divine command theory states that an action is right
if God has decreed that it is right.
The Divine Command Theory is a form of deontology because, according to
it, the rightness of any action depends upon that action being performed
because it is a duty, not because of any good consequences arising from
that action.
If God commands people not to work on Sunday, then people act rightly if
they do not work on Sunday because God has commanded that they do not
do so. If they do not work on Sunday because they are lazy, then their action
is not truly speaking right, even though the actual physical action
performed is the same.
3. Consequentialism (Teleology)
(d) Utilitarianism
On the one hand J.S. Mill popularised the Utilitarianism of his father James
Mill and his friend Bentham and on the other hand, he continued his enquiry
into truth. Mills theory differs from Benthams even though Mill has founded
the school of Utilitarianism on Benthams principles. The theories of Mill and
Bentham differ from each other in the following respects.
Qualitative distinction in pleasures: Mill made qualitative distinctions in
different pleasures. According to Bentham, all pleasures are similar if the
quantity of pleasure be the same. Contrary to this, according to Mill, It is
better to be a human being dissatisfied than a pig satisfied, better to be a
Socrates dissatisfied than a fool satisfied. In this way Mill clearly states that
sensous pleasure originating from animal tendencies is not everything.
Mental or intellectual pleasure is far superior.
Differences in the assumptions about human nature: Actually Mill and
Bentham differed in their assumptions relating to human nature. Bentham
did not look upon man as anything better than animal. According to him,
man is always in search of pleasure. Pleasures do not have qualitative
distinctions. According to Mill, man is not, merely an animal. He is superior
to animals. He has intellect and intellectual pleasure is superior to sensual
pleasure. Mans importance is due to his intellect. He does not run blind
folded after pleasures. He makes qualitative distinctions in pleasures.
Difference in ethical principles: The ethical principles of Mill and Bentham
also differ. According to Bentham man should carry out activities yielding the
maximum pleasure, without making qualitative distinctions. According to
Mill, Man is not to become an animal. His humanity is valuable. It is
creditable to be human being even by designing sensual pleasure. Mans
duty is to attain high qualities and nobler or great pleasures.
Ethics of care:
The ethics of care is a normative ethical theory: a theory about what makes
actions morally right or wrong. It is one of a cluster of normative ethical
theories that were developed by feminists in the second half of the twentieth
century.
While consequentialist and deontological ethical theories emphasize
universal standards and impartiality, ethics of care emphasize the
importance of response. The shift in moral perspective is manifest by a
change in the moral question from what is just? to how to respond? Ethics
of care criticize application of universal standards as morally problematic,
since it breeds moral blindness or indifference.
This sort of outlook is what feminist critics call a justice view of morality. A
morality of care rests on the understanding of relationships as a response
to another in their terms.
Ethics of care is also a basis for care-focused feminist theorizing on maternal
ethics. Critical of how society engenders caring labor, many feminist
theorists suggest caring should be performed and care givers valued in both
public and private spheres.
Joan Tronto states there are four ethical elements of care:
1. Attentiveness
Attentiveness is crucial to the ethics of care because care requires a
recognition of others needs in order to respond to them.
2. Responsibility
In order to care, we must take it upon ourselves, thus responsibility. The
problem associated with this ethical element of responsibility is the
question of obligation. Obligation is often tied to pre-established societal
and cultural norms and roles. Tronto makes the effort to differentiate the
terms responsibility and obligation with regards to the ethic of care.
Responsibility is ambiguous, whereas obligation refers to situations
where action or reaction is due, such as the case of a legal contract.
3. Competence
To provide care also means competency. One cannot simply
acknowledge the need to care, accept the responsibility, but do not follow
through with enough adequacy.
4. Responsiveness
This refers to the responsiveness of the care receiver to the care.
Responsiveness signals an important moral problem within care: by its
nature, care is concerned with conditions of vulnerability and inequality.
Responsiveness does not equal reciprocity. Rather, it is another method
to understand vulnerability and inequality by understanding what has
been expressed by those in the vulnerable position, as opposed to re-
imagining oneself in a similar situation.
2. Business ethics
3. Organizational ethics
4. Machine ethics
5. Military ethics
6. Political ethics
In the other area of political ethics, the key issues are not the conflict
between means and ends but the conflicts among the ends themselves. For
example, in the question of global justice, the conflict is between the claims
of the nation state and citizens on one side and the claims of all citizens of
the world. Traditionally, priority has been given to the claims of nations, but
in recent years thinkers known as cosmopolitans have pressed the claims
of all citizens of the world.
Political ethics deals not mainly with ideal justice, however, but with realizing
moral values in democratic societies where citizens disagree about what
ideal justice is. In a pluralist society, how if at all can governments justify a
policy of progressive taxation, affirmative action, the right to abortion,
universal healthcare, and the like?
Political ethics is also concerned with moral problems raised by the need for
political compromise, whistleblowing, civil disobedience, and criminal
punishment.
Public sector ethics is a set of principles that guide public officials in their
service to their constituents, including their decision-making on behalf of
their constituents.
Fundamental to the concept of public sector ethics is the notion that
decisions and actions are based on what best serves the publics interests,
as opposed to the officials personal interests (including financial interests)
or self-serving political interests.
8. Publication ethics
Publication ethics is the set of principles that guide the writing and publishing
in scientific journals.
Work Ethics:
Work ethic is a value based on hard work and diligence. It is also a belief in
the moral benefit of work and its ability to enhance character.
Workers exhibiting a good work ethic in theory would be selected for better
positions, more responsibility and ultimately promotion. Workers who fail to
exhibit a good work ethic may be regarded as failing to provide fair value for
the wage the employer is paying them and should not be promoted or placed
in positions of greater responsibility.
While some individuals try to get by doing as little work as possible, others
possess a dedication that leads them to give it their all every day. People
who possess a strong work ethic embody certain principles that guide their
work behavior, leading them to produce high-quality work consistently
Characteristics of good work ethics:
Reliability:
Reliability goes hand in hand with a good work ethic. If individuals with a
good work ethic say they are going to attend a work function or arrive at a
certain time, they do, as they value punctuality.
Individuals with a strong work ethic often want to appear dependable,
showing their employers that they are workers to whom they can turn.
Dedication:
Those with a good work ethic are dedicated to their jobs and will do anything
they can to ensure that they perform well. Often this dedication leads them
to change jobs less frequently, as they become committed to the positions
in which they work and are not eager to abandon these posts.
They also often put in extra hours beyond what is expected, making it easy
for their employers to see that they are workers who go beyond the rest of
the workforce and truly dedicate themselves to their positions.
Productivity:
Because they work at a consistently fast pace, individuals with a good work
ethic are often highly productive. They commonly get large amounts of work
done more quickly than others who lack their work ethic, as they dont quit
until theyve completed the tasks with which they were presented.
This high level of productivity is also due, at least in part, to the fact that
these individuals want to appear to be strong workers.
Cooperation:
Character:
Those with a good work ethic often also possess generally strong character.
This means they are self-disciplined, pushing themselves to complete work
tasks instead of requiring others to intervene.
They are also often very honest and trustworthy, as they view these traits as
befitting the high-quality employees they seek to become. To demonstrate
their strong character, these workers embody these positive traits daily,
likely distinguishing themselves from the rest.
Integrity:
Emphasis on Quality:
Employees with a strong work ethic care about the quality of their work. They
do their best to produce great work, not merely churn out what is needed.
The employees commitment to quality improves the companys overall
quality.
Q. What is Ethos?
Q. What are Values and what is the difference between Values and Ethics?
Values:
Values are beliefs that a person holds about things and aspects of life. These
are guiding principles that mould a persons behavior all his life. Mostly the
values a person holds are developed by the company he keeps and the first
values he learns are from his parents. Later on he is taught more about
values in school. Societies have different value systems and people living in
these societies are guided by these values.
Values are guiding principles and when a person is in a dilemma as to what
direction he should take at any particular moment in his life, it is these values
that guide his action and behavior.
People also have their own value systems which act as the lens through
which they view the world around them and make judgments based upon
this value system. This makes the situation complex as when there is
contradiction between what are values for the society and personal values
held by a person.
Values are guiding principles in life and every person has his own value
system that helps him in his behavior and action throughout his life. On the
other hand, ethics are moral codes of conduct that decide what is wrong and
what is right about the behavior of an individual or a group in a society.
Values can be universal as well as personal and are actually beliefs a person
has that help him behave in a particular manner all his life.
Ethics are unwritten code of conduct that are to be followed by an individual
or employees in an organization. Ethics is mainly based on the moral values.
Ethics and morals relate to right and wrong conduct. While they are
sometimes used interchangeably, they are different: Ethics refer to rules
provided by an external source, e.g., codes of conduct in workplaces or
principles in religions. Morals refer to an individuals own principles
regarding right and wrong.
Comparison chart
ETHICS MORALS
Where do they
Social system External Individual Internal
come from?
Public Relations
With increasing education, the consumers and public have became aware
of their rights and a public Relations person may have to deal with pressure
groups like trade unions, consumer protection groups, environment
protection activities, etc. Therefore, it is imperative for a public Relations
practitioner to be serf regulating, ethical as also be careful about the legal
aspects of communication.
The notion of ethics has expanded itself to involve all major realms of human
existence. Here, an attempt is made to outline certain salient aspects of
ethics in public administration. Broadly, they could be summarized as
following maxims:
1. Maxim of Legality and Rationality: An administrator will follow the law and
rules that are framed to govern and guide various categories of policies and
decisions.
2. Maxim of Responsibility and Accountability: An administrator would not
hesitate to accept responsibility for his decision and actions. He would hold
himself morally responsible for his actions and for the use of his discretion
while making decisions. Moreover, he would be willing to be held
accountable to higher authorities of governance and even to the people who
are the ultimate beneficiaries of his decisions and actions.
3. Maxim of Work Commitment: An administrator would be committed to his
duties and perform his work with involvement, intelligence and dexterity. As
Swami Vivekananda observed: Every duty is holy and devotion to duty is
the highest form of worship. This would also entail a respect for time,
punctuality and fulfillment of promises made. Work is considered not as a
burden but as an opportunity to serve and constructively contribute to
society.
4. Maxim of Excellence: An administrator would ensure the highest standards
of quality in administrative decisions and actions and would not compromise
with standards because of convenience or complacency. In a competitive
international environment, an administrative system should faithfully adhere
to the requisites of Total Quality Management.
5. Maxim of Fusion: An administrator would rationally bring about a fusion of
individual, organisational and social goals to help evolve unison of ideals
and imbibe in his behavior a commitment to such a fusion. In situation of
conflicting goals, a concern for ethics should govern the choices made.
6. Maxim of Responsiveness and Resilience: An administrator would respond
effectively to the demands and challenges from the external as well as
internal environment. He would adapt to environmental transformation and
yet sustain the ethical norms of conduct. In situations of deviation from the
prescribed ethical norms, the administrative system would show resilience
and bounce back into the accepted ethical mould at the earliest opportunity.
7. Maxim of Utilitarianism: While making and implementing policies and
decisions, an administrator will ensure that these lead to the greatest good
(happiness, benefits) of the greatest number.
8. Maxim of Compassion: An administrator, without violating the prescribed
laws and rules, would demonstrate compassion for the poor, the disabled
and the weak while using his discretion in making decisions. At least, he
would not grant any benefits to the stronger section of society only because
they are strong and would not deny the due consideration to the weak,
despite their weakness.
9. Maxim of National Interest: Though universalistic in orientation and liberal in
outlook, a civil servant, while performing his duties, would keep in view the
impact of his action on his nations strength and prestige. The Japanese, the
Koreans, the Germans and the Chinese citizens (including civil servants),
while performing their official roles, have at the back of their mind a concern
and respect for their nation. This automatically raises the level of service
rendered and the products delivered.
10. Maxim of justice: Those responsible for formulation and execution of
policies and decisions of governance would ensure that respect is shown to
the principles of equality, equity, fairness, impartiality and objectivity and no
special favours are doled out on the criteria of status, position,
power, gender, class, caste or wealth.
11. Maxim of Transparency: An administrator will make decisions and
implement them in a transparent manner so that those affected by the
decisions and those who wish to evaluate their rationale, will be able to
understand the reasons behind such decisions and the sources of
information on which these decisions were made.
12. Maxim of Integrity: An administrator would undertake an
administrative action on the basis of honesty and not use his power, position
and discretion to serve his personal interest and the illegitimate interests of
other individuals or groups.
What is the difference between human values, ethical values and moral values?
Values that are said to be ethical are those that command respectful
behavior toward others, that is, towards other human beings, without
harming them. These can be applied to animal and plant life as well.
Moral values are in fact the same, but today, moralising rhetoric is not
well received. For this reason, some people refer to ethical values.
However, most people seem more interested yet in human values. These
are seen as much more positive, perhaps because we feel directly
concerned: we ourselves have a strong desire to have others be human
to us.
These human, ethical and moral values are universal values, felt deep down
inside each of us (our consciousness). They are also expressed formally in
laws, constitutions and various international texts (Declarations,
Conventions, etc..) asserting Human Rights. The recognition of these
universal values by many countries in the world is the first step toward their
implementation, calling for everyone to respect them. These texts aim in the
first place at guaranteeing the integrity (both physical and psychological) of
every human being, precisely because he/she is human: each person holds
the right not to be abused, whatever form those abuses may take. But the
ultimate goal is to promote a positive and concrete practice (attitudes,
behaviours and acts) establishing those human universal values as the
basis of human relationships, in a spirit of reciprocity and mutual respect of
those values.
Human values inspire us to better put into practice our moral values,
especially in conflict situations, when we tend to put them aside and become
confrontational.
The family and society is important in developing the moral values of child.
There is a close contact between the parents and children, which determine
the personality of child. Family is the foundation on which values are built.
Moral values like truthfulness, happiness, peace, justice are instilled in
childrens thoughts, feelings and actions and they function as ideals and
standards that govern their actions in their life. The value system practised
in the family becomes automatic to the young family members if they are
taught moral values systematically.
The family, shapes the childs attitude towards people and society, and helps
in mental growth in the child and supports his ambitions and values. Blissful
and cheerful atmosphere in the family will develop the love, affection,
tolerance, and generosity. A child learns his behavior by modelling what he
sees around him.
Family plays a major role in helping a child socialize and has great influence
and bearing on the progress of the child. Joint family system, the presence
of elders in the family plays the effective role in social and moral
development of the children. It will also help young generation of the family
to imbibe human values and eradicate their negative mental tendencies
when they are among elders.
Children identify themselves with their parents, other family elders and adopt
them as their personal models for emulation and imitation. The behavioural
problems are set correct only by the involvement of family in the childs life
as they spend most of their time in adolescence with the parents.
Family is the first social organisation that provides the immediate proximity
from which the kid can learn his behavior.
Social standards and customs defined by a family provide the emotional and
physical basis for a child. Values developed by a family are the foundation
for how children learn, grow and function in the world. These beliefs,
transmits the way of life a child lives and changes into an individual in a
society. These values and morals guides the individual every time in his
actions. Children turn out to be a good person because of the value taught
and given by his family members Ideas passed down from generation to
generation make up a family values. Customs and Traditions followed and
taught by the family leads a disciplined and organized life.
Families values helps the child to stand strong on his views despite others
efforts to break through with opposing beliefs. A child has a strong sense of
what is right and wrong and are less likely to become victims of deviant
influences.
What is Attitude?
Measurement of Attitude:
Explicit attitudes are attitudes that are at the conscious level, are deliberately
formed and are easy to self-report. For example: Imagine youre out with
some friends and meet someone new. This new acquaintance is wearing a
Chennai Superkings jersey, and they happen to be your favorite team. You
decide you already like this person and start a friendly conversation. From
an attitude perspective, you consciously noticed the jersey and determined
that this was obviously someone with which you would get along. Your
attitude is at the conscious level, was deliberately formed and you are able
to tell someone else about your attitude.
Explicit measures tend to rely on self-reports or easily observed behaviors.
These tend to involve bipolar scales (e.g., good-bad, favorable-unfavorable,
support-oppose, etc.)
(b) Implicit Attitude and Its Measurement:
Implicit attitudes are attitudes that are at the unconscious level, are
involuntarily formed and are typically unknown to us. For Example: Imagine
you are out with your friends. You vaguely notice some of the strangers
around you but dont meet anyone. You talk with your friends but feel
extremely uncomfortable. Maybe your friend even notices and asks whats
wrong, but you have no idea. In this scenario, it would be possible that one
of the strangers near you reminds you of someone from your past that you
greatly disliked. Your attitude towards this person is what is making you feel
uncomfortable. However, the attitude is at the unconscious level, was
involuntarily formed, and you have no idea its there, so you couldnt tell
anyone about it.
Implicit measures are not consciously directed and are assumed to be
automatic, which may make implicit measures more valid and reliable than
explicit measures (such as self-reports in which you can do manipulation in
self reporting). People can hold implicit prejudicial attitudes, but express
explicit attitudes that report little prejudice. Implicit measures help account
for these situations and look at attitudes that a person may not be aware of
or want to show.
The stronger an implicit attitude the more likely it is that it will show up in an
explicit attitude. Strong attitudes are stable and not easily changed due to
persuasion and can therefore help predict behaviors.
Implicit measures therefore usually rely on an indirect measure of attitude.
Structure of Attitude:
Although every attitude has these three components, any particular attitude
can be based on one component more than another.
A criticism of the tripartite view of attitudes is that it requires cognitive,
affective, and behavioral associations of an attitude to be consistent, but this
may be implausible.
Behavioral component refers to the way one tends to act or behave when
exposed to an attitude object. For Example: Think about Abhishek and his
snake phobia again. We already identified the affective component of his
attitude towards snakes fear and anxiety. How do you think he behaves
when it comes to snakes? Most likely, he avoids them whenever possible. If
he does see one, he would probably scream or cries. This behavior is the
second component of that particular attitude.
The behavioral component of attitudes also refer to past behaviors or
experiences regarding an attitude object. For Example: Think about the
question: where does an attitude come from? Sometimes, we are unsure of
our feelings about a particular topic. Imagine a friend asks if you like Pizza.
Since you dont regularly eat Pizza and cant immediately recall what it
tastes like, you think back about the times that you have eaten it. You
remember that you normally eat all of the Pizza you are given, so conclude
that you must like it (or at least, that you dont dislike it). Because your
attitude is determined by observing your own behavior, this is an example
of behaviorally-based attitude.
Formation of Attitude:
People also learn attitudes by observing the people around them. When
someone you admire greatly espouses a particular attitude, you are more
likely to develop the same beliefs. For example, children spend a great deal
of time observing the attitudes of their parents and usually begin to
demonstrate similar outlooks.
Functions of Attitude
Attitudes serve four major functions for the individual: (By Daniel Katz)
Any particular attitude may satisfy one or more of these functions. The most
important function of any attitude can only be ascertained by considering it
in relation to the person who holds it and the environment in which they
operate. Consequently, what is apparently the same attitude may serve
rather different purposes depending on who holds it and where/when it
becomes salient to them.
Ultimately these functions serve peoples need to protect and enhance the
image they hold of themselves. In more general terms, these functions are
the motivational bases which shape and reinforce positive attitudes toward
goal objects perceived as need satisfying and / or negative attitudes toward
other objects perceived as punishing or threatening.
The functions themselves can help us to understand why people hold the
attitudes.
1. Adjustment Function
The ego-defensive function refers to holding attitudes that protect our self-
esteem or that justify actions that make us feel guilty.
This function involves psychoanalytic principles where people use defense
mechanisms to protect themselves from psychological harm. Mechanisms
include:
Denial
Repression
Projection
Rationalization
For example a consumer who has made a poor purchase decision or a poor
investment may staunchly defend the decision as being correct at the time
or as being the result of poor advice from another person. Such ego
defensive attitude helps us to protect out self image and often we are
unaware of them.
4. Knowledge function:
Some attitudes are useful because they help to make the world more
understandable. They help people ascribe causes to events and direct
attention towards features of people or situations that are likely to be useful
in making sense of them. Consequently, they help to make the world more
understandable, predictable and knowable.
Humans have a need for a structured and orderly world, and therefore they
seek consistency stability definition and understanding. Out of this need
develops attitudes toward acquiring knowledge.
Attitudes achieve these goals by making things fit together and make sense.
Example:
I believe that I am a good person.
I believe that good things happen to good people.
Something bad happens to Abhishek.
So I believe Abhishek must not be a good person.
Stereotyping is an example of the knowledge function of attitudes.
Stereotypes are mental structures that allow us to predict the characteristics
a person based on the group they belong to. Using stereotypes to make
sense of people is quick and requires minimal mental effort both significant
advantages in a complicated and fast-moving world.
One of the more common stereotype examples is stereotypes surrounding
race. For example, saying that all Blacks are good at sports is a stereotype,
because its grouping the race together to indicate that everyone of that race
is a good athlete.
Of course, the down side of this type of thinking is that the inferences we
make about people based on stereotypes may be unhelpful and wildly
inaccurate. Possible prejudicial effects of stereotypes are:
Justification of ill-founded prejudices or ignorance
Unwillingness to rethink ones attitudes and behavior towards
stereotyped groups
Preventing some people of stereotyped groups from entering or
succeeding in activities or fields
Moral Attitudes
Moral attitudes gives a basis to the whole of moral life. Moral values are the
highest among all natural values. Moral values are the standards of good
and evil, which govern an individuals behavior and choices.
Moral values are always personal values. They can only inhere in man, and
be realized by man. A material thing, like a stone or a house, cannot be
morally good or bad, just as moral goodness is not possible to a tree or a
dog. Similarly, works of the human mind (discoveries, scientific books, works
of art), cannot properly be said to be the bearers of moral values; they cannot
be faithful, humble and loving. They can, at the most, indirectly reflect these
values, as bearing the imprint of the human mind.
Man alone, as a free being, responsible for his actions and his attitudes, for
his will and striving, his love and his hatred, his joy and his sorrow, and his
basic attitudes, can be morally good or bad. A man will have personality
radiating moral values if he is humble, pure, truthful, honest and loving.
As long as a man blindly disregards the moral values of other persons, as
long as he does not distinguish the positive value which inheres in truth, and
the negative value which is proper to error, as long as he does not
understand the value which inheres in the life of man, and the negative value
attached to an injustice, he will be incapable of moral goodness.
How can man participate in these moral values? Are they given to him by
nature like the beauty of his face, his intelligence, or a lively temperament?
No, they can only grow out of conscious, free attitudes; man himself must
essentially cooperate for their realization. They can only develop through his
conscious, free abandonment of himself to genuine values. Individuals
morals may derive from society and government, religion, or self.
When moral values derive from society and government they, of necessity,
may change as the laws and morals of the society change. An example of
the impact of changing laws on moral values may be seen in the case of
marriage vs. living together.
In past generations, it was rare to see couples who lived together without
the benefit of a legal matrimonial ceremony. In recent years, couples that
set up household without marriage are nearly as plentiful as traditional
married couples in cities. But, not only are such couples more plentiful, they
are also more accepted by other individuals in our society, particularly in
western society.
Moral values also derive from within ones own self. This is clearly
demonstrated in the behavior of older infants and young toddlers. If a child
has been forbidden to touch or take a certain object early on, they know
enough to slowly look over their shoulder to see if they are being observed
before touching said object. There is no need for this behavior to be taught;
it is instinctive. Once, however, any form of discipline is applied to modify
the childs behavior, the child now gains the capacity within himself to
distinguish his right behavior from his wrong behavior. The choices that are
made by an individual from childhood to adulthood are between forbidden
and acceptable, kind or cruel, generous or selfish. A person may, under any
given set of circumstances, decide to do what is forbidden. If this individual
possesses moral values, going against them usually produces guilt.
Religion is another source of moral values. Most religions have built-in lists
of dos and donts, a set of codes by which its adherents should live.
Individuals who are followers of a particular religion will generally make a
show of following that religions behavioral code. It is interesting to note that
these codes may widely vary; a person whose religion provides for polygamy
will experience no guilt at having more than one spouse while adherents to
other religions feel they must remain monogamous.
1. Reverence
2. Faithfulness
3. Awareness of Responsibility
4. Veracity
5. Goodness
1. Reverence
The capacity to grasp moral values, to affirm them, and to respond to them,
is the foundation for realizing the moral values of man. These marks can be
found only in the man who possesses reverence.
Reverence is a feeling or attitude of deep respect towards others tinged with
awe; veneration.
Reverence is the attitude which can be designated as the mother of all moral
life, for in it man first takes a position toward the world which opens his
spiritual eyes and enables him to grasp values.
The irreverent and impertinent man is the man incapable of any
abandonment or subordination of self. He is either the slave of his pride, of
that cramping egoism which makes him a prisoner of himself and blind to
values, and leads him to ask repeatedly: Will my prestige be increased, will
my own glory be augmented? Or he is a slave of concupiscence, one for
whom everything in the world becomes only an occasion to serve his lust.
He does not preserve a reverent distance from the world.
Irreverence can be divided into two types, according to whether it is rooted
in pride or in concupiscence. The first type is that of the man whose
irreverence is a fruit of his pride. He is the type of man who approaches
everything with a presumptuous, sham superiority, and never makes any
effort to understand a thing from within. He is the know-all, schoolmaster
type who believes that he penetrates everything at first sight, and knows all
things. He is the man for whom nothing could be greater than himself, who
never sees beyond his own horizon.
The other type of man who lacks reverence, the blunt, concupiscent man, is
equally blind to values. He limits his interest to one thing only: whether
something is agreeable to him or not, whether it offers him satisfaction,
whether or not it can be of any use to him. He drags himself about eternally
in the circle of his narrowness, and never succeeds in emerging from
himself. Consequently, he also does not know the true and deep happiness
which can only flow from abandonment to true values, out of contact with
what is in itself good and beautiful. He does not approach being as does the
first type in an impertinent way, but he is equally closed up within himself,
and does not preserve that distance toward being required by reverence.
This man also is blind to values.
The man possessing reverence approaches the world in a completely
different way. He is free from this egospasm, from pride and concupiscence.
He does not fill the world with his own ego, but leaves to being the space
which it needs in order to unfold itself.
This responsive attitude to the value of being is pervaded by the disposition
to recognize something superior to ones arbitrary pleasure and will, and to
be ready to subordinate and abandon oneself. It enables the spiritual eye to
see the deeper nature of every being. It leaves to being the possibility of
unveiling its essence, and makes a man capable of grasping values.
Reverence is the indispensable presupposition for all deep knowledge
above all, for the capacity to grasp values. Reverence is the presupposition
for every response to value, every abandonment to something important,
and it is, at the same time, an essential element of such response to value.
The fundamental attitude of reverence is the basis for all moral conduct
toward our fellowmen and toward ourselves. The basic attitude of reverence
is the presupposition for every true love. A similar reverence is evident in
justice toward others, in consideration for the rights of another, for the liberty
of anothers decisions, in limiting ones own lust for power, and in all
understanding of anothers rights.
Wherever we look, we see reverence to be the basis and at the same time
an essential element of moral life and moral values. Without a fundamental
attitude of reverence, no true love, no justice, no kindliness, no self-
development, no purity, no truthfulness, are possible.
2. Faithfulness or Constancy
Among the attitudes of man which are basic for his whole moral life,
faithfulness is ranked next to reverence. Faithfulness is the concept of
unfailingly remaining loyal to someone or something and putting that loyalty
into consistent practice, regardless of extenuating circumstances.
One can speak of faithfulness in a narrow sense and in a large one. We
have the narrow sense in mind when we speak of fidelity toward men, such
as fidelity to a friend, marital fidelity, fidelity to ones country or to oneself.
The more faithful, the more constant a man is, the more substantial will he
be, the more capable of becoming a vessel of moral values, a being in whom
purity, justice, humility, love and goodness will dwell lastingly and will radiate
from him to the world about him.
This constancy in the true sense of the word is a fundamental moral attitude
of man. It is a necessary consequence of all true understanding of values,
and it is a component element of every true response to values, and
consequently of the whole moral life.
Only the man who is constant really grasps the demands of the world of
values; only he is capable of the response to value.
The eminent importance of faithfulness will stand out in a special way
against the background of human relationships. (Here faithfulness is taken
in its narrow sense, i.e. fidelity.) For what is love without fidelity? In the
ultimate analysis, it is nothing but a lie.
There are people to whom faithfulness appears in the light of a mere
bourgeois virtue, a mere correctness, a technical loyalty. In the opinion of
such people the man who is great, highly gifted and freed from petty
conventions, has no concern with it. This is a senseless misunderstanding
of the true nature of faithfulness.
This virtue is a free, meaningful response to the world of truth and of values,
to the unchangeable and intrinsic importance, to the real demands, of that
world. Without this basic attitude of faithfulness, no culture, no progress in
knowledge, no community, above all no moral personality, no moral growth,
no substantial, inwardly unified spiritual life, no true love, are possible. This
basic significance of fidelity, in the larger sense, must penetrate to the heart
of every relationship
3. Awareness Of Responsibility
4. Veracity
5. Goodness
What is Spirituality?
Political Attitudes
Political attitudes are the attitudes of people to the areas of public life
covered by political psychology so for example views on nationalism,
political conservatism, political liberalism, political radicalism etc.
Political attitude tells us which party someone vote for, what kind of political
ideology someone prefer most, which social, economic, cultural,
international policy someone prefer etc.
The terms radical, liberal, moderate, conservative, and reactionary are
among the words most often used in political discourse.
Radicals are people who find themselves extremely discontented with the
status quo. Consequently, they wish an immediate and profound change in
the existing order, advocating something new and different for society.
Considerably less dissatisfied, but still wishing to change the system
significantly, are the liberals. All liberals share a belief in the equality,
intelligence, and competence of people.
Moderates find little wrong with the existing society, and their reluctance to
change it is exceeded only by the conservatives.
Differing from liberals in most respects, conservatives are dubious about
bold efforts to improve the world for fear that incompetent meddling might,
indeed, make things worse.
Only the reactionaries reject current institutions and modern values. They
would see society retrace its steps and adopt former political norms and
policies.
People on the right of the political spectrum revere authority, tradition,
elitism, and property rights, whereas those on the left emphasize political
liberty, social change, human equality, and human rights.
Beyond these philosophical convictions, there are several other motivations
that cause people to lean to the left or right. Psychological factors about the
need for change are important. Economic circumstances also play a part.
Age is another factor. Finally, ones view about the condition of human
nature is probably the most important consideration in determining with
which side of the spectrum one will identify. Each of these factors
predisposes peoples political attitudes about certain policy alternatives.
Just as peoples views can modify over time, thus changing their location on
the continuum, the spectrum can shift to the left or right while a person
remains stationary.
It is also appropriate to point out that the political spectrum of one society
bears no particular similarity to that of any other society unless the status
quo is the same in each. A given policy could be conservative in one society,
liberal in another, and radical in a third.
The second thing one must determine when trying to locate desired policy
options on the spectrum is the depth of a proposed change. Would the
desired change amount to a major or a minor adjustment in the society?
Would it modify or replace an institution that is fundamental to the society as
it now exists? If so, what is the likelihood that the proposed change will cause
unforeseeable and uncontrollable effects once it is implemented?
Once again, as with the direction of change, the watershed for the depth of
change is at the line between conservative and reactionary, or at the status
quo point on the spectrum. The farther people find themselves from the
status quo, the more dissatisfied they are with the existing order and the
more intense their desire for change.
The third aspect is the speed at which people want change to occur.
Obviously, the more upset people are with the status quo, the more
impatient they are likely to be, and, therefore, as a general rule, the more
rapidly they would like to see the existing order transformed.
The fourth factor we must consider regarding the concept of change is the
method used to accomplish it. Political change can take place in a multitude
of ways: officially or unofficially; legally, illegally, or extralegally; smoothly or
abruptly; peacefully or violently.
Many people suspect that economic pressures are the primary motivation
for choosing a particular political position, and, indeed, this does appear to
be an important factor. People who are doing well in society usually do not
want it to change. By contrast, the poor have little to lose materially and
much to gain from progressive change. Or so it can be supposed.
Economics is not the only factor in the choice of political beliefs, however.
There are plenty of poor conservatives, and one can easily find rich liberals.
In fact, there is no single motivation for peoples political attitudes.
Age:
Age is often a significant factor. Usually, the young are more likely to be
liberal than the elderly. This is probably because the older generations have
a vested interest in the status quo that the younger generations have not yet
acquired. Young people lack not only wealth, but also a sense of
commitment and belonging. Fifty-year olds are likely to feel that they have a
stake in society, not only because they have helped create it, but also
because they have become used to it. The young have neither of these
reasons to be committed to the system.
Psychological factor:
Nature of People:
Perhaps the greatest single determining factor in whether one will tend to
the left or right is what one feels the nature of people to be. If one believes
that people are essentially bad, selfish, and aggressive, then one is likely to
lean to the right of the spectrum. Anyone who thinks that people are
inherently evil will tend to rely on strict laws and firm punishment for violators
in the belief that such measures are necessary to control errant behavior.
On the other hand, people who believe their fellows to be essentially well
meaning and rational will lean toward the left. They will try to avoid impeding
human liberty by unnecessarily severe laws, and they will try to reason with
offenders.
Many other factors including family, gender, religion, race and ethnicity,
and region all contribute to political attitudes and behavior.
Family:
Gender:
Religion:
Affiliates of the Religious Right differ in their political attitudes and behavior
from everyone else. The religious right tends to support be more
conservative. This tendency is more clearly associated with social issues
such as gay rights, cow protection, etc than with economic issues or foreign
affairs.
Christian voters are more likely to support Congress than are Caste Hindus.
Muslims tend to be focus more on security aspects and secularism than
other factors like economic development.
Region:
As a general rule, people of south tend to vote regional parties more than
north India. However, there are many exceptions to this tendency.
People of north India tends to have more conservative views on several
social, religious and economic issues.
Political ideologies:
Social Influence
1. Compliance is when people appear to agree with others, but actually keep
their dissenting opinions private.
2. Identification is when people are influenced by someone who is liked and
respected, such as a famous celebrity.
3. Internalization is when people accept a belief or behavior and agree both
publicly and privately.
1. Compliance
2. Identification:
Conformity:
Nonconformity:
Predictors of Conformity:
(a) Culture:
(b) Sex:
Women are more persuadable and more conforming than men in group
pressure situations that involve surveillance. In situations not involving
surveillance, women are less likely to conform. This sex difference may be
due to different sex roles in society. Women are generally taught to be more
agreeable whereas men are taught to be more independent.
It was found that men and women conformed more when there were
participants of both sexes involved versus participants of the same sex.
(c) Age:
In the same way that gender has been viewed as corresponding to status,
age has also been argued to have status implications. Age as a status role
can be observed among college students. Younger students, such as those
in their first year in college, are treated as lower-status individuals and older
college students are treated as higher-status individuals. Therefore, given
these status roles, it would be expected that younger individuals (low status)
conform to the majority whereas older individuals (high status) would be
expected not to conform.
What is Groupthink?
Minority influence:
How it works:
Minority influence is more likely to occur if the point of view of the minority is
consistent, flexible, and appealing to the majority. Having a consistent and
unwavering opinion will increase the appeal to the majority, leading to a
higher chance of adaption to the minority view. However, any wavering
opinions from the minority group could lead the majority to dismiss the
minoritys claims and opinions.
Unlike majority influence, minority influence can rarely influence others
through normative social influence because the majority is indifferent to the
minoritys perspective of them. To influence the majority, the minority group
would take the approach of informational social influence or social proof. By
presenting information that the majority does not know or expect, this new
or unexpected information catches the attention of the majority to carefully
consider and examine the minoritys view. After consideration, when the
majority finds more validity and merit in the minoritys view, the majority
group has a higher chance of accepting part or all of the minority opinion.
Affecting factors:
(a) Size of minority
One view is that a minority of one is more influential than a minority of more
than one, as one person is more likely to be consistent over long periods of
time and will not divide the majoritys attention. A person may question
themselves How can they be so wrong and yet so sure of themselves?,
resulting in a tendency to reevaluate the entire situation, considering all
possible alternatives, including the minority view.
Other view is that, two people are more likely to be more influential than one
person as they are less likely to be seen as strange or eccentric.
More recent research has supported the second view due to the belief that
a minority with two or more, if consistent, has more credibility and is
therefore more likely to influence the majority.
Large and growing minorities are influential. If the size of the minority does
not grow, there is a possibility of a lone dissenter to change position,
affecting his or her consistency and credibility.
As the size of the majority grows, the influence of the minority decreases,
both in public and in private attitude change. The social impact is the
multiplicative effect of strength (power, status, knowledge), the immediacy
(physical proximity and recency), and the number of group members.
A persons position may affect the level of minority influence they exert. For
example, someone positioned close to another is more likely to influence the
opinion and/or behaviour of that person. Furthermore, those positioned at
the head of a table will have more influence than another in a less important
position.
Obedience:
Reactance:
Boomerang effect:
The boomerang effect refers to the unintended consequences of an attempt
to persuade resulting in the adoption of an opposing position instead. It is
sometimes also referred to the theory of psychological reactance, stating
that attempts to restrict a persons freedom often produce an anticonformity
boomerang effect.
It is more likely under certain conditions:
When weak arguments are paired with a negative source.
When weak or unclear persuasion leads the recipient to believe the
communicator is trying to convince them of a different position than what
the communicator intends.
When the persuasion triggers aggression or unalleviated emotional
arousal.
When non-conformity to their own group results in feelings of guilt or
social punishment.
When the communicators position is too far from the recipients position
and thus produces a contrast effect and thus enhances their original
attitudes.
Dissonance theory can provide not only an explanation, but also a prediction
of both the intended and the unintended influence of persuasion on
attitudinal change.
Suppose that dissonance aroused in regard to some unspecified cognition.
According to Cognitive Dissonance Theory, the dissonance could be
reduced by a change in the cognition. Now suppose the resistance to
change is great (for example, the person is strongly committed to the original
cognition position), then the person will resort to other forms to reduce or
eliminate the dissonance. In this latter form, one can solve the discrepancy
problem through the boomerang effect. In other words, the dissonance can
be reduced by becoming more extreme in the original position, thereby
increasing the proportion of cognition supporting the initial stand and
decreasing the proportion of dissonant cognition.
Explained above.
It states that there are three factors which will increase peoples likelihood
to respond to social influence. Social impact is the result of social forces
including the strength of the source of impact, the immediacy of the event,
and the number of sources exerting the impact.
In his work, Robert Cialdini defines six Weapons of Influence that can
contribute to an individuals propensity to be influenced by a persuader:
1. Reciprocity: People tend to return a favor.
2. Commitment and Consistency: People do not like to be self-contradictory.
Once they commit to an idea or behavior, they are averse to changing their
minds without good reason.
3. Social Proof: People will be more open to things they see others doing. For
example, seeing others helping poor may influence them to do so as well.
4. Authority: People will tend to obey authority figures.
5. Liking: People are more easily swayed by people they like.
6. Scarcity: A perceived limitation of resources will generate demand.
Opportunities seem more valuable when they are less available. Hard-to-get
things are perceived as better than easy-to-get things. You can use the
Scarcity Principle to influence others. The possibility of losing something is
a more powerful motivator than of gaining something. Let others (a
customer, your boss, a lover) know what they will be losing if they dont say
yes to your offer.
Unanimity:
Status:
Culture:
Persuasion
Persuasion can attempt to influence a persons beliefs, attitudes, intentions,
motivations, or behaviors.
Persuasion is a process aimed at changing a persons (or a groups) attitude
or behavior toward some event, idea, object, or other person.
Systematic persuasion is the process through which attitudes or beliefs are
changed by appeals to logic and reason. Heuristic persuasion on the other
hand is the process through which attitudes or beliefs are changed because
of appeals to habit or emotion.
Theories of Persuasion:
1. Attribution theory
Revisiting the example of the smoker, he can either quit smoking, reduce
the importance of his health, convince himself he is not at risk, or evaluate
the reward of his smoking to be worth the cost of his health.
The most famous example of how cognitive dissonance can be used for
persuasion comes from Festinger and Carlsmiths 1959 experiment in which
participants were asked to complete a very dull task for an hour. Some were
paid $20, while others were paid $1, and afterwards they were instructed to
tell the next waiting participants that the experiment was fun and exciting.
Those who were paid $1 were much more likely to convince the next
participants that the experiment really was enjoyable than those who
received $20. This is because $20 is enough reason to participate in a dull
task for an hour, so there is no dissonance. Those who received $1
experienced great dissonance, so they had to truly convince themselves that
the task actually was enjoyable in order to avoid feeling like they were taken
advantage of, and therefore reduce their dissonance.
1. The Source
The source of a persuasive message is the communicator who is presenting
it. A source is more persuasive if he or she is seen as credible
(believable) and attractive.
There are two ways for a source to be credible: (a) claiming to be
an expert, and (b) appearing to be trustworthy. When a tennis star endorses
a particular brand of athletic shoe, she is persuasive because she is an
expert. When an actor who always plays heroes endorses a product, he is
persuasive because his career as a good guy makes him appear
trustworthy.
There are also two ways for a source to be attractive: (a) physical
appeal and (b) similarity to the audience. When automobile commericals
feature beautiful men and women at the wheel, advertisers hope that the
models physical appeal will make the commerical persuasive. When a beer
commerical portrays a group of blue-collar men enjoying a particular brand
of beer, the commerical is persuasive to audience members who consider
themselves similar to the characters depicted.
2. The Message
3. The Context
4. The Audience
When people care less about the other person and particularly when they
are feeling angry or in a negative mood, they easily fall into aggressive
methods where the basic message is Do as I say or Ill harm you.
While aggression can come from a generally unpleasant personality, it is
often due to a lack of skill in other methods.
When we are emotionally driven but largely concerned about the other
person or our relationship with them, then we typically use methods based
in kindness and affection, such as being friendly and asking nicely. The
basic message is Help me now, my friend, and I will help you in return some
other day.
Friendly methods require trust and are common in relationships where rules
of exchange mean that give and take balance out over time. Affection can
be faked and this approach can be deception in disguise.
Principle: We feel obliged to give back to people who have given to us.
Give people something. Then ask for something in return. You do not need
to limit your request to something of equivalent value; you can ask for things
that are far bigger than what you gave.
For Example: A sales person does a lot of research for a customer, in the
assumption that this will make the customer feel obliged to reciprocate by
buying.
Principle: We feel we must always align our outer actions and promises with
our inner choices and systems, such as our beliefs and values.
When we make a promise, we feel obliged to work hard to fulfil that promise.
When we make a decision, we like to feel that this is the right decision for
us.
When we do something that is out of alignment with our beliefs, values and
other aspects of our self-image, we may change those inner aspects in order
to restore alignment.
When we have committed to something, we tend to justify this commitment
by inventing new rationale and otherwise seeking confirmation that we have
made the right choice.
Example: Youd probably be more likely to support a colleagues project
proposal if you had shown interest when he first talked to you about his
ideas.
Principle: We copy what others do, especially when we are unsure. People
will be more open to things they see others doing.
Emphasize the credibility and numbers of people who are acting in the way
you want the target person to follow. Show how they are similar to the target
person.
For Example: An advertiser shows a happy family in selling goods to people
who are likely to have families.
(d) Liking:
(e) Authority:
(f) Scarcity:
Principle: We want now what we may not be able to get in the future.
When things become less available, they become more desirable. If we have
the choice of getting it now or only possibly getting it in future, then we
choose getting it now.
This increase in desire and consequent acquisitive action happens even if
we do not need the item now. It is the scarcity that drives our desire, not the
utility of the item in question.
For Example: A shop has a sale, with signs such as last few, limited
availability and special offer today only.
(3) Low-Balling:
(4) Foot-in-the-Door:
(5) Door-in-the-Face:
In the door-in-the-face (DITF) technique, the persuader attempts to
convince the respondent to comply by making a large request that the
respondent will most likely turn down. The respondent is then more likely to
agree to a second, more reasonable request, compared to the same
reasonable request made in isolation.
Example: Will you donate $100 to our cause? [response is no]. Oh. Well
could you donate $10? [This time probability of yes increases]
The DITF technique can be contrasted with the foot-in-the-door (FITD)
technique, in which a persuader begins with a small request and gradually
increases the demands of each request.
Challenging Beliefs:
Developing Counterarguments:
A mild attack might build resistance. Like inoculations against disease, weak
arguments prompt counterarguments, which are then available for a
stronger attack.
Could we inoculate people against persuasion much as we inoculate them
against a virus? Is there such a thing as attitude inoculation? Could we take
people raised in a germ-free ideological environmentpeople who hold
some unquestioned belief-and stimulate their mental defenses? And
would subjecting them to a small dose of belief-threatening material
inoculate them against later persuasion?
That is what McGuire did. First, he found some cultural truisms, such as Its
a good idea to brush your teeth after every meal if at all possible. He then
showed that people were vulnerable to a massive, credible assault upon
these truisms (for example, prestigious authorities were said to have
discovered that too much tooth brushing can damage ones gums). If,
however, before having their belief attacked, they were immunized by first
receiving a small challenge to their belief, and if they read or wrote an essay-
in refutation of this mild attack, then they were better able to resist the
powerful attack.
There are two basic key components to successful inoculation. The first
is threat,which provides motivation to protect ones attitudes or beliefs.
Refutational preemption is the second component. Refutational
preemption is the cognitive part of the process. It is the ability to activate
ones own argument for future defense and strengthen their existing
attitudes through counterarguing.
Reactance:
Snowball effect
If we get rich to quick or too fast, we might lose control and be headed down
a path of utter disappointment. Its always better to go down the not so steep
hill of life so we can progress.
Integrity
What is Integrity?
Have the courage to say no. Have the courage to face the truth. Do the right
thing because it is right. These are the magic keys to living your life with
integrity. W. Clement Stone
Real integrity is doing the right thing, knowing that nobodys going to know
whether you did it or not. Oprah Winfrey
One of the truest tests of integrity is its blunt refusal to be compromised.
Chinua Achebe
You are in integrity when the life you are living on the outside matches who
you are on the inside. Alan Cohen
In looking for people to hire, look for three qualities: integrity, intelligence,
and energy. And if they dont have the first one, the other two will kill you. -
Warren Buffet
Work when you are supposed to and save socializing, snacking, searching
the Internet and personal phone calls for break time.
Show respect to coworkers with appropriate conversation and empathy.
If you are in management, keep your employees informed so they will know
what is coming and what needs to be done.
Be responsible. Do what you say you will do.
Use materials for work and not personal use.
If you make a mistake and a teams project gets messed up or you miss a
deadline, own up to your mistake. Dont let teammates take the fall.
Work together as a team. This builds trust and shows integrity.
If you find yourself in a conflict of interest, get out of it as soon as possible.
Dont accept praise of acclaim for someone elses work. That includes
stealing someones idea or pretending to have worked on a successful
project.
If your company asks you to do something against your personal code of
conduct, refuse. If it means losing a good paying job, so be it. Find a more
ethical company to work for.
Why these two values (Impartiality and Non-partisanship) are important for an
administrator?
Impartial has the connotation of being not partial and not prejudiced.
Objective has the connotation of being based on facts without feelings or
opinions.
Objectivity is sticking to the facts, being guided by the evidence and
considering an event will be closer to the truth the more supporting evidence
it has.
Taking Example in Journalism:
1. Do not write stories that give equal weight to each side of an argument if
the evidence behind each side of the argument is not equal. Doing
so misrepresents the balance of opinions or facts. Your obligation is to those
facts, not to the different camps whose claims may be false.
2. Do not simply report the assertions of different camps. As a journalist your
responsibility is to check those assertions.
Q. What is nepotism?
Both words are used to show disapproval. If you are accused of nepotism,
then you use your position to promote or help the members of your family; it
is favouritism based on kinship. The word comes from the Latin nepos
meaning nephew.
Nepotism at work refers to favouring relatives in employment or economic
terms as opposed to them being judged on ability and/or merit in a specific
organisation.
However, nepotism can be viewed in terms of people giving somebody a
boost up to allow them to get into an organisation but will be treated in the
same manner as everybody else.
Although nepotism is in the sense of the word, refers to relatives, it can also
mean to allow friends to be incorporated into an organisation or to be granted
simply favour in general.
The word crony is used to refer to a friend with whom you spend a lot of
time. When you accuse someone of cronyism, what you mean is that the
person is using his official position to help his friends.
Cronyism is a more specific form of favouritism that refers partial towards
friends and partial towards associates. As the old saying goes, Its not what
you know but who you know.
Cronyism occurs within a network of insiders who provide favours to one
another due to association.
Nepotism is an even narrower form of favouritism. (compared to cronyism)
Non partisanship in public administration means not to side with any group
or party. For a public servant, rule of law should guide his conduct
irrespective of his personal preferences. Use of discretionary powers should
be guided by ethical guidelines implicit in the constitution like fundamental
duty and directive principles of state policy.
In a diverse country like India where religion, caste, community, class, region
etc play an important role in society being non-partisanship for an
administrator assumes greater significance.
As an IAS officer I will take the following steps:
Objectivity
Objectivity and Subjectivity:
What is Dedication?
Dedication is the quality of being dedicated or committed to a task or purpose, thought or
action.
Dedication is an important personality characteristic of an individual. In organizational
context, dedicated employees work towards achieving the organizational goals.
What is Perseverance?
What is Commitment?
What is Self-Actualisation?
Expressing ones creativity, quest for spiritual enlightenment, pursuit of knowledge, and
the desire to give to society are examples of self-actualization. It is the organisms master
motive, the only real motive: the tendency to actualize itself as fully as possible is the
basic drive the drive of self-actualization.
According to Abraham Maslow, the basic needs of humans must be met (e.g. food, shelter,
warmth, security, sense of belongingness) before a person can achieve self-actualization
the need to be good, to be fully alive and to find meaning in life.
Some public servants dedicate their lives to public service even at the cost of their personal life
and comfort. Which factors determine a civil servants dedication to public service?
There are some profession in which personnel dedicate their lives to public service even at
the cost of their personal life, fun and comfort. It is against the famous theory of Motivation
(Maslows hierarchy of need). Where someone risks his life and comfort for anything other
than Physiological, Safety, Love, Esteem and Self-actualisation needs, it goes outside the
explaination of Maslows Hierarchy of need.
Following factors gives explanation to this:
1. Institutionalisation: This happens especially in case of Police and Army forces. Here a new
recruit is so deeply institutionalised to deliver their duty through training/drills that it makes
them ready for Call of Duty. Also, the recruits are just like normal person while joining
with intent of job and economical security , but with training and institutionalization they
start taking nations interest first.
2. Altruism + Self-Actualisation: This can be found in statesman, noble doctors and honest
civil servant. In this case, many person actually have Altruism as their trait and consider
doing good for nation as self-actualisation of their potential and caliber. They devote their
time, effort and even work-life balance using their management skill, team working and
knowledge to strive for better and better results in public space. They consider their duty
as of supreme priority and attain satisfaction on delivering it with nearest perfection.
3. Early Socialisation and Value development in an Individual:- Individuals who were
instilled values of patriotism, service and sacrifice in their childhood stage reflect them
later by serving society. Their parents , school and community played a significant role in
instilling such values to them.
4. Benevolence:- Benevolence toward all is the ethical spirit of public administration. It is
about public interest and business administration is about the private interest. Without
benevolence, public administration is merely governmental work. With benevolence, our
field has a meaning and purpose beyond just doing a good job; the work we do becomes
noblea kind of civic virtue
5. Tolerance and Compassion towards weaker Section
6. Fearlessness and Courage
7. Spirit of Service and Sacrifice
8. A sense of Mission and Focus
Q. What is betrayal?
What is Tolerance?
Why having tolerance and compassion towards the weaker sections is important
for a civil servant?
Tolerance and compassion make a civil servant to lead with not only head
but also heart. They are the fundamental components of character and
positive relationship which will be helpful to deliver the services and
requirements fulfilling the needs of weaker sections.
For example, suppose a grievance redressal meeting was held exclusively
for the differently abled in a Collectorate. Despite being held only for the
differently able, the meeting was convened at the first floor of the
Collectorate which had no ramp and was not disabled-friendly in any
manner. It led to agitation of the petitioners who started protesting
immediately at the venue.
It is clear from the above example that empathy and in-depth understanding
for the weaker sections be it differently able or any senior citizen is
mandatory for a civil servant at every stage. Deprivation of that essential
quality leads to collapse in public administration and efficient service
delivery.
A civil servant takes an oath of allegiance to the Constitution of India at the
time of joining service; if he does his job in the spirit of this oath he is bound
to work for the rights and advancement of the weaker sections of society.
Concepts of Emotional Intelligence
Background:
Definition:
Emotional intelligence (EI) is the ability to monitor ones own and other
peoples emotions, to discriminate between different emotions and label
them appropriately, and to use emotional information to guide thinking and
behavior.
People with high EQ demonstrate a high level of self awareness, motivation,
empathy, and social skills.
Daniel Goleman, believes that IQ is a threshold quality: It matters for entry-
to high-level management jobs, but once you get there, it no longer helps
leaders, because most leaders already have a high IQ. According to
Goleman, what differentiates effective leaders from ineffective ones
becomes their ability to control their own emotions and understand other
peoples emotions, their internal motivation, and their social skills.
(Intelligence Quotient / IQ is ability to learn, understand and apply
information to skills, logical reasoning, word comprehension, math skills,
abstract and spatial thinking, filter irrelevant information.) Tfggg
1. Ability model
2. Mixed model
3. Trait model
1. Ability Model:
2. Mixed model:
The model introduced by Daniel Goleman focuses on EI as a wide array of
competencies and skills that drive leadership performance.
Golemans model outlines five main EI constructs:
EI as a learned capabilities:
3. Trait model:
Golemans early work has been criticized for assuming from the beginning
that EI is a type of intelligence.
The essence of this criticism is that scientific inquiry depends on valid and
consistent construct utilization, and that before the introduction of the term
EI, psychologists had established theoretical distinctions between factors
such as abilities and achievements, skills and habits, attitudes and values,
and personality traits and emotional states.Thus, some scholars believe that
the term EI merges and conflates such accepted concepts and definitions.
Goleman tries to make us believe he is presenting something new, when in
fact much of what he is reporting has been studied for years under
personality research.
2. Confusing Skills With Moral Qualities
Goleman made unsupported claims about the power and predictive ability
of emotional intelligence.
The studies conducted on EI have shown that it adds little or nothing to the
explanation or prediction of some common outcomes (like work success).
Similarly, many researchers have raised concerns about the extent to which
self-report EI measures correlate with established personality dimensions.
4. Other Criticisms:
Studies show that high performing leaders tend to have higher Emotional
Intelligence than their peers. For Ex: We have many example of a more
successful non-technical CEO in a technical company compared to a
technical CEO. The reason is that EI becomes more decisive factors rather
than IQ in many areas of leadership.
Goleman believed that leaders with high in emotional intelligence are the
key of organisational success. Goleman stated that, as leaders, they must
have the ability to know employees feelings especially in the workplace
environment, to interfere when trouble occur among the employees, able to
control their own feeling, and able to realize the political and
social interventions within an organisations.
Effective leadership basically correlated with the ability of the leaders
to establish confident among employees, respect and intelligently build
relationship with the employees.
1. individual EI fits with the EI of other team members, managers, clients, etc.
2. work assignments can be made and accomplished more effectively
3. to improve communication
4. to minimize the negative aspects of conflict
5. to present information most effectively
6. to design more effective problem solving groups
7. to assist team members in maximizing their individual and collective
strengths
1. Overcoming EI Differences
2. Problem solving
3. Emotional Dynamics
4. Working Together
Only in a business in which the staff are emotionally intelligent can they work
together to maximum effectiveness. This can only increase the
organisations success, however measured. Emotional intelligence is
essential for excellence.
In terms of economic point of view, research has revealed that the cost-
effectiveness of emotional intelligence especially in the workplace has found
to be an interests topic among organisations. It is to be found out that hiring
process of employees when taken into consideration of emotional
intelligence aspect can help organisations to be economic in their
management.Benefits of using EI in Selection
1. The correlation between EI and personality. For this case, more research is
acquired in this area in order to examine the accurate relationship between
EI and personality constructs.
2. The reliability of EI models based on cognitive intelligence. In fact, this
matter need to be considered related to the issue of the validity and the used
of I.Q tests. Additional research need to be done for establishing EI as the
best mode lover the standard model.
3. The exact measurement for emotional intelligence. More research is
necessitated especially in finding its reliability as well as its validity for
measuring EI.
4. The context of training in emotional intelligence. In fact, training in EI
is found to be more beneficial compared to another leadership skill
training. Because of this reason, future research is needed in examining
whether training in EI provides a better recovery towards the organisational
performance.
Moral Thinkers and Philosophers from World: Socrates, Plato and Aristotle
Much of Western philosophy finds its basis in the thoughts and teachings of
Socrates, Plato, and Aristotle: the Big Three ancient Greek philosophers.
The virtue ethics of Socrates, Plato, Aristotle, the Epicureans, and the Stoics
were very individualistic and primarily concerned with helping one person
become a better person though self-improvement.
Virtue ethics emphasizes the role of ones character and the virtues that
ones character embodies for determining or evaluating ethical behavior.
Virtue ethics is one of the three major approaches to normative ethics, often
contrasted to deontology (mainly Kantianism), which emphasizes duty to
rules, and consequentialism (Mainly utilitarianism), which derives rightness
or wrongness from the outcome of the act itself.
Although virtue ethics lacks in popularity, many people still think it is
indispensable. Virtue ethics requires us to understand how to be transform
ourselves into better people. That means we have to understand
what is moral, how to be motivated to be moral, and how to actually behave
morally.
Socrates
Plato
Platonic Idealism:
In The Republic, his major treatise on the ideal state, Plato believed that the
physical world around us is not real; it is constantly changing and thus you
can never say what it really is. There is a world of ideas which is a world of
unchanging and absolute truth. This is reality for Plato. Does such a world
exist independent of human minds? Plato thought it did, and whenever we
grasp an idea, or see something with our minds eye, we are using our mind
to conceive of something in the ideal world.
In the allegory of the cave, created by Plato., the world was like a cave, and
a person would only see shadows cast from the outside light, so the only
reality would be thoughts.
Aristotle
Aristotle was Platos best student. lato influenced Aristotle, just as Socrates
influenced Plato. One of his best known ideas was his conception of The
Golden Mean avoid extremes, the counsel of moderation in all things.
Aristotle concludes that (a) the proper object of virtue is happiness and (b)
we can become wise through habit.
Aristotle categorized the virtues as moral and intellectual. He identified a
few intellectual virtues, the most important of which were
wisdom; sophia (theoretical wisdom) and phronesis (practical wisdom). The
main moral virtues he identified include:
1. Prudence
2. Justice
3. Fortitude (Courage)
4. Temperance
Aristotle argued that each of the moral virtues was a mean (called golden
mean) between two corresponding vices, one of excess and one of
deficiency. For example: courage is a virtue found between the vices of
cowardliness and rashness.
Aristotle spoke of the good citizen as being someone who does what he is
intended to by the government and accomplish his social role. He said that
there could be good men who were not good citizen. He then considered
that being a good citizen doesnt make you a good person.
Plato believed that concepts had a universal form, an ideal form, which leads
to his idealistic philosophy. Aristotle believed that universal forms were not
necessarily attached to each object or concept, and that each instance of an
object or a concept had to be analyzed on its own. This viewpoint leads to
Aristotelian Empiricism. For Plato, thought experiments and reasoning
would be enough to prove a concept or establish the qualities of an object,
but Aristotle dismissed this in favor of direct observation and experience.
In logic, Plato was more inclined to use inductive reasoning, whereas
Aristotle used deductive reasoning. The syllogism, a basic unit of logic (if A
= B, and B = C, then A = C), was developed by Aristotle. (Deductive
logic uses given information, premises or accepted general rules to reach a
proven conclusion. On the other hand, inductive logic involves making
generalizations based upon behavior observed in specific cases.)
Both Aristotle and Plato believed thoughts were superior to the senses.
However, whereas Plato believed the senses could fool a person, Aristotle
stated that the senses were needed in order to properly determine reality.
An example of this difference is the allegory of the cave, created by Plato.
To him, the world was like a cave, and a person would only see shadows
cast from the outside light, so the only reality would be thoughts. To the
Aristotelian method, the obvious solution is to walk out of the cave and
experience what is casting light and shadows directly, rather than relying
solely on indirect or internal experiences.
In Ethics:
Plato was Socratic in his belief that knowledge is virtue, in and of itself. This
means that to know the good is to do the good, i.e., that knowing the right
thing to do will lead to one automatically doing the right thing; this implied
that virtue could be taught by teaching someone right from wrong, good from
evil. Aristotle stated that knowing what was right was not enough, that one
had to choose to act in the proper mannerin essence, to create the habit
of doing good. This definition placed Aristotelian ethics on a practical plane,
rather than the theoretical one espoused by Socrates and Plato.
For Socrates and Plato, wisdom is the basic virtue and with it, one can unify
all virtues into a whole. Aristotle believed that wisdom was virtuous, but that
achieving virtue was neither automatic nor did it grant any unification
(acquiring) of other virtues. To Aristotle, wisdom was a goal achieved only
after effort, and unless a person chose to think and act wisely, other virtues
would remain out of reach.
Socrates believed that happiness could be achieved without virtue, but that
this happiness was base and animalistic. Plato stated that virtue was
sufficient for happiness, that there was no such thing as moral luck to grant
rewards. Aristotle believed that virtue was necessary for happiness, but
insufficient by itself, needing adequate social constructs to help a virtuous
person feel satisfaction and contentment.
In political theory:
Plato felt that the individual should subsume his or her interests to that of
society in order to achieve a perfect from of government.
His Republic described a utopian society where each of the three classes
(philosophers, warriors, and workers) had its role, and governance was kept
in the hands of those deemed best qualified for that responsibility, those of
the Philosopher Rulers.
Aristotle saw the basic political unit as the city (polis), which took precedence
over the family, which in turn took precedence over the individual. Aristotle
said that man was a political animal by nature and thus could not avoid the
challenges of politics. In his view, politics functions more as an organism
than as a machine, and the role of the polis was not justice or economic
stability, but to create a space where its people could live a good life and
perform beautiful acts. Aristotle moved beyond political theory to become
the first political scientist, observing political processes in order to formulate
improvements.
Moral Thinkers and Philosophers from World: Jeremy Bentham and John Stuart Mill
Utilitarianism
Jeremy Bentham
James Mill
application.
Mill fully accepted Benthams devotion to greatest happiness principle as the
basic statement of utilitarian value. But he did not agree that all differences
among pleasures can be quantified. On Mills view, some kinds of pleasure
experienced by human beings also differ from each other in qualitative ways,
and only those who have experienced pleasure of both sorts are competent
judges of their relative quality. This establishes the moral worth of promoting
higher (largely intellectual) pleasures among sentient beings even when
their momentary intensity may be less than that of alternative lower (largely
bodily) pleasures.
What motivates people to do the right thing? Mill claimed universal
agreement on the role of moral sanctions in eliciting proper conduct from
human agents. But unlike Bentham, Mill did not restrict himself to the
socially-imposed external sanctions of punishment and blame, which make
the consequences of improper action painful. On Mills view, human beings
are also motivated by such internal sanctions as self-esteem, guilt, and
conscience. Because we all have social feelings on behalf of others, the
unselfish wish for the good of all is often enough to move us to act morally.
Even if others do not blame or punish me for doing wrong, I am likely to
blame myself, and that bad feeling is another of the consequent pains that I
reasonably consider when deciding what to do.
It is better to be a human being dissatisfied than a pig satisfied; better to be
Socrates dissatisfied than a fool satisfied. And if the fool, or the pig, are of a
different opinion, it is because they only know their own side of the question. The
other party to the comparison knows both sides (Book: Utilitarianism by Mill)
On Liberty
John Stuart Mills On Liberty (1859) is the classic statement and defence of
the view that governmental encroachment upon the freedom of individuals
is almost never warranted. A genuinely civil society, he maintained, must
always guarantee the civil liberty of its citizenstheir protection against
interference by an abusive authority.
The tyranny of the majority is especially dangerous to individual liberty, Mill
supposed, because the most commonly recommended remedy is to
demand that the recalcitrant minority either persuade the majority to change
its views or learn to conform to socially accepted norms.
The proper balance between individual liberty and governmental authority,
he proposed, can be stated as a simple principle: The only purpose for
which power can be rightfully exercised over any member of a civilized
community, against his will, is to prevent harm to others.
Although society has a clear responsibility for protecting its citizens from
each other, it has no business interfering with the rest of what they do. In
particular, anything that directly affects only the individual citizen must
remain absolutely free. No society is truly free unless its individual citizens
are permitted to take care of themselves.
One of John Stuart Mills last and finest literary efforts was written in support
of a political cause of which he had long been a leading champion. The
Subjection of Women (1869) offered both detailed argumentation and
passionate eloquence in bitter opposition to the social and legal inequalities
commonly imposed upon women by a patriarchal culture.
Mill pointed out, the domination of men over womenlike conquest or
slavery in any other formoriginated in nothing more than the brute
application of physical power. Mill argued that reliance upon physical
strength and violence should not be tolerated.
Although it is often claimed that male domination over women is a purely
natural expression of biological necessity, Mill found little genuine evidence
for this. Any conventional social discrimination, made familiar by long
experience and social prevalence, will come to seem natural to those who
have never contemplated any alternative. The appearance of voluntary
submission by women is even more misleading, on Mills view, since it could
as easily reflect enslavement of mind and feeling as genuine sentiment.
Efforts to secure suffrage for women had been a major issue of Mills own
service in the British Parliament.
1. When his professional directives are in contrast with his own personal values
2. Working towards the best interest of the community versus being responsive
to the government.
3. Ethical dilemmas can arise, when two equally striking options are justified
as `right in certain situations.
4. For a public servant attempting to function as a professional, the demands
of law, his duty, fairness, due process, provides a productive ground in which
ethical dilemmas arises. Whistle blowers face this problem because their
disclosure may institute a crime when the on-going misconduct is severe.
5. Ethical standards are not codified, so there are always chances that
dilemma arises and disagreements always occur about proper behaviour.
6. An ethical dilemma arises in a situation when the choices or behaviour is
undesirable and presents harmful ethical consequences. Right or wrong is
not clearly identifiable.
Ram had several friends including Shyam and Mohan. Shyam has recently
met and started dating a wonderful lady named Deepa. He is convinced this
is a long term relationship. Unknown to Shyam, Ram observed them at a
restaurant several days ago and realized Deepa is the wife of his other friend
Mohan.
Ram is deciding whether to tell Shyam that Deepa is married when he
receives a call from Mohan. Mohan suspects his wife is having an affair and
since they and Ram share many friends and contacts, he asks if Ram has
heard anything regarding an affair.
To whom does Michael owe greater friendship to in this situation? No matter
who he tells, he is going to end up hurting one, if not both friends. Does he
remain silent and hope his knowledge is never discovered?
Societal Dilemmas
Tony, a data analyst for a major casino, is working after normal business
hours to finish an important project. He realizes that he is missing data that
had been sent to his coworker Robert.Tony had inadvertently observed
Robert typing his password several days ago and decides to log into
Roberts computer and resend the data to himself. Upon doing so, Tony
sees an open email regarding gambling bets Robert placed over the last
several days with a local sports book. All employees of the casino are
forbidden to engage in gambling activities to avoid any hint of conflict of
interest.
Tony knows he should report this but would have to admit to violating the
companys information technology regulations by logging into Roberts
computer. If he warns Robert to stop his betting, he would also have to
reveal the source of his information. What does Tony do in this situation?
Conflict of Interest
Q. What is the view of the Supreme Court of India on the cases of conflict of
interest at high public offices? Do you think there should be a law to punish
individuals involved in such cases?
Arguments against:
Conscience:
How conscience can act as source of ethical guidance for bureaucrats, politicians
and citizens in a democratic set- up.?
Regulation:
Q. Examine the differences between rules, laws and regulations. How they guide
our ethical behaviour? Explain a situation where these three can be overridden by
ones conscience.
Q. For a civil servant what qualities are required to withstand pressure from various
influential sections to stick to rule book and follow his/her conscience as sources
of ethical guidance to do the right thing?
Accountability
What is accountability?
Types of Accountability:
Accountability Dilemma
Nations and multinational organizations were the first ones to cross the
boundaries of national domestic spheres to trade or interact with other
nations and organizations. Every nation had its own focus, as nations
adopted the production methods, technologies, political systems and legal
systems from other nations, similar problems began to appear in almost
every country. These were not regarded as shared problems that required
joint action by all those affected by it. Each country was largely responsible
for problems occurring within it. But overtime today we see more and more
interconnectedness between people and nations, we see greater
interdependence and greater shared responsibilities, which call on nations
and other multinational organizations to act jointly. In many spheres
international joint action becomes necessary. International ethics may be
seen as responding to this need for international action.
International ethics guides international relations and resolution of
international conflicts. International ethics guides the international
environmental effort to fight against ozone depletion, global warming, etc
which are common shared problems and which require actions from many
nations who are major contributors to forces generating such problems.
International spaces have been filled with governmental organizations and
non-governmental organizations having ownership and /or control over
issues and aspects that are central to life. There have been democratic
governmental organizations and non-democratic governmental
organizations interacting and operating in that space. There have been for
profit business corporations (MNCs, TNCs, etc) and not-for-profit non-
governmental organizations operating in the international space.
International spaces are filled with goods and services that are global
commons, global public goods and services, collective goods and services
that are owned or controlled by more than one individual organization, that
are central to human life. Who is excluded from the international space and
who is included in the international space and the reasons of those
exclusions or inclusions have a bearing on the expanding nature of the
international space and the quality of international relations existing and
those continue to be built in it.
Recognizing the power that human collectives have over nature and
economic and social goods and services in the international spaces, it is
easier to see how different organizations may be working at counter
purposes or competitive purposes. It is also easy to see how and why harms
may be done by one against another and without any hope of international
justice.
Many issues which have deep ethical implications are present in
international spaces that we create or in which we participate in many
different ways. International relations can easily thrive in a global system
renewed constantly by greater levels of sensitivity to international ethics.
At various times the world attention, gets itself focused on the most powerful
nation, both domestically and internationally, a nation that is willing to
impose its powerful will on the world, taking into task any nation that
challenged its authority and its interests. Many wars and conflicts are indeed
triggered by the unilateral moves of dominant nations against other nations
that threatened its global interests. International ethics is influenced by
various philosophies of international and national power and how this power
is played out.
There are beliefs in some quarters that power does not follow any rules and
this reasoning (thought faulty) is extended to apply to international spaces
and relations. In its so called anarchy nature, this belief in power,
particularly power not following any rules tilts the global balance in favour of
powerful nations and entities and is unfavourable to less powerful nations
and entities. What prevails is simply the anarchy of a dominant power
imposing its will at will on other nations and entities. Under such
assumptions, justice follows national boundaries without any space for
international or global justice.
In contrast to anarchy nature of power, that is, power which does not follow
any rules, we can have alternative belief that, yes there is international
power, but that power follows certain rules which provide an international
order which is qualitatively different from the previous case of anarchy.
Power that follows rules of international order is better than power that does
not. Some philosophical questions may still be raised: Why power and why
follow rules if one has power.
Nations are competing for ecological system advantages by doing what they
believe will help the environment to preserve its natural capacity and vitality
and which will secure for nations an ecological and economic advantage. At
the same time, they are not ready to bear much burden for the climate
change action which can hamper economic growth in short term.
Philosophical reflection on the natural environment has truly become
international and global phenomena. Various insights are available from
each of these fields for critical reflection on what harms human beings are
doing through the activities they carry out.
Almost every nation has made vision plans for long term future envisaging
the changes necessary say for 2020 or say for 2050 or say for 2100 etc
which have domestic and international implications and effects. All such
vision plans by various countries are drivers of international and global
ethics, they are fundamental claims and promises which are meant to be
realized and fulfilled.
Ecological systems concerns offer advantages to various nations for their
social and human well being. Environmental or Ecological ethics claims that
the only way humanity can survive is by having a new concept of eco-system
ethics.
A small piece of every nation is in every other nation through its diplomatic
presence and is immune from the domestic laws of the country in which it
is present. Diplomatic initiatives are always available for nations to resolve
their differences and come to agreements that ensure peace and security
and also to further their rights and interests and to share duties and
responsibilities.
The movement of people can be facilitated by the diplomatic presence and
provides another driver for international relations and international ethics
which guides it. Each country may have its own interests in another country
and or in promoting ties with other countries. In each country recognizing
the other, there is the international law of peace, even though it may not
resolve all conflicts between nations. A rule of reason can prevail under such
circumstances.
Nations in search of having more wealth, have to reckon with poverty which
hinders them from being active and responsible international actors involved
and participating in emerging international issues. Poverty may be a
domestic issue, but casts a deep shadow over what a country can do
internationally or how inviting a country is for the rest of the world.
Reduction in poverty would be welcomed internationally. International law
of justice may be invoked to have nations pledge to reduce and remove
poverty wherever it is found, through responsible joint actions. The UN
framework on Millennium Development Goals calls on nations to reduce
poverty to half by 2015 and continue to reduce poverty around the world.
Recognizing that the poor of world have a share in the world in which they
live and that they have a share in the domestic and international economic
and social development is an important aspect of our increasingly global
world.
Poverty measures, poverty indices, are available to guide policy. What
happens to the worlds poor is certainly a driver of international ethics.
Several international NGOs operating in this field to remove poverty have
frameworks for making decisions and choices which offers another field of
international ethics and can drive the values of global solidarity and justice.
In international ethics one would like to see richer nations helping poorer
nations. One would also like to see relations between them be transformed
into win-win relations for both and more beneficial to least advantaged
nations.
The Inequality of Nations:
Freedom of Speech:
Freedom of Information:
Another driver for international ethics and international actions is the
international and global flow of information. Underlying such actions and
activities are the issues of technology, particularly information technology
and to what use information and information technology is put internationally
and nationally by individuals and countries. Information can confer
advantages, so various international gatekeepers can control the flow of
information and thus the advantages or disadvantages or create destruction
of informational advantages. Information technologies and their use also
may be directed by ideas of international ethics.
Information technologies not only regulate the availability and flow of
information, they also make it easier for nations and people to communicate
conveniently, easily, without any government or individuals interfering in
their private conversations. Of course this may threaten some as it is
possible to carry out suspicious activity from the supposedly safe borders
of another country against some other country.
Information technology has blessings and also dangers for any country
because any country and individual can be reached potentially from
anywhere and anytime. To what use such power is put is not entirely
determined by national domains. If nations can use their power so also
individuals can use technology against certain countries and states to
counter such powers.
Though context may differ, there are a number of frameworks available for
making decisions concerning international actions which have economic,
social, and environmental consequences and impacts over future
generations. There is a gap between any system of global and international
values and international ethics on the ground, because of the widening gap
in ground realities between nations and international organizations due to
levels of difficult conflict. The frameworks are evolved to provide a way out
of the conflict and they are useful to deal with a number of conflicting ideas
on international ethics.
The framework provided under UN by its various UN agencies, for example,
the framework of Universal Declaration of Human Rights, the framework
of Universal Declaration of Human Genome and Human Rights, the
various international declarations and conventions do provide the necessary
framework for cooperative and collaborative international action necessary
to solve international problems.
There are several global institutions concerned with the global economic
order, others with the global information order, still others with the global
environmental regimes or order, etc. Each of them offers frameworks within
which its members are expected to make their choices and decisions
and those choices are respected and supported by virtue of the frameworks
agreed upon.
Public Service
The term public service carries different meanings. The first meaning of
public service is in the sense of a public utility, i.e., it refers to the kind of
services governments commonly provide- electricity, healthcare,
maintenance of law and order, urban and rural infrastructure, etc.- where the
prime criteria of success are availability, affordability and accessibility of
services. In this connection, the delivery of public service means the goods
and services offered by government institutions to the public, and it includes
the interface between the citizen and the administration.
A public service is a service which is provided by government to people.
Services are provided or supported by a government or its agencies. Public
service is done to help people rather than to make a profit.
A public service may sometimes have the characteristics of a public good
(being non-rivalrous and non-excludable i.e. individuals cannot be
effectively excluded from use and where use by one individual does not
reduce availability to others), but most cases public services are services.
Second meaning of public service refers to all the public functionaries
including all those working in the army as well as the judiciary and the
executive.
Probity
Probity in Governance
Probity Principles
1. The first, inspired by Aristotle, holds that virtues (such as justice, charity and
generosity) are dispositions to act in ways that benefit the possessor of
these virtues and the society of which he is a part.
2. The second, subscribed to mainly by Immanual Kant, makes the concept of
duty central to morality: human beings are bound, from knowledge of their
duty as rational beings, to obey the categorical imperative to respect other
rational beings with whom they interact.
3. The third is the utilitarian viewpoint that asserts that the guiding principle of
conduct should be the greatest happiness (or benefit) of the greatest
number.
Right to Imformation
(c) publish all relevant facts while formulating important policies or announcing the
decisions which affect public
(d) provide reasons for its administrative or quasi-judicial decisions to affected
persons
(2) It shall be a constant endeavour of every public authority to take steps to
provide as much information suo motu to the public at regular intervals through
various means of communications, including internet, so that the public have
minimum resort to the use of this Act to obtain information.
(3) Every information shall be disseminated widely and in such form and manner
which is easily accessible to the public.
(4) All materials shall be disseminated taking into consideration the cost
effectiveness, local language and the most effective method of communication in
that local area and the information should be easily accessible, to the extent
possible in electronic format with the Central Public Information Officer or State
Public Information Officer, as the case may be, available free or at such cost of the
medium or the print cost price as may be prescribed.
What is Competent Authority?
Competent authority means
1. the Speaker in the case of the House of the People or the Legislative
Assembly of a State or a Union territory having such Assembly and the
Chairman in the case of the Council of States or Legislative Council of a
State;
2. the Chief Justice of India in the case of the Supreme Court;
3. the Chief Justice of the High Court in the case of a High Court;
4. the President or the Governor, as the case may be, in the case of other
authorities established or constituted by or under the Constitution.
5. the administrator appointed under article 239 of the Constitution;
What is a Public Information Officer? (Section 5)
These are the officers at sub-divisional level to whom a person can give his
RTI application or appeal. These officers send the application or appeal to
the Public Information Officer of the public authority or the concerned
appellate authority. An Assistant Public Information Officer is not responsible
to supply the information.
The Assistant Public Information Officers appointed by the Department of
Posts in various post offices are working as Assistant Public Information
Officers for all the public authorities under the Government of India.
What is the Fee for Seeking Information from Central Government Public
Authorities?
What is the Fee for the BPL applicant for Seeking Information?
Sub-section (1) of section 8 and section 9 of the Act enumerate the types of
information which is exempt from disclosure.
Sub-section (2) of section 8, however, provides that information exempted
under sub-section (1) or exempted under the Official Secrets Act, 1923 can
be disclosed if public interest in disclosure overweighs the harm to the
protected interest.
Section 8:
(1) There shall be no obligation to give any citizen,
(a) information, disclosure of which would prejudicially affect the sovereignty and
integrity of India, the security, strategic, scientific or economic interests of the
State, relation with foreign State or lead to incitement of an offence;
(b) information which has been expressly forbidden to be published by any court
of law or tribunal or the disclosure of which may constitute contempt of court;
(c) information, the disclosure of which would cause a breach of privilege of
Parliament or the State Legislature;
(d) information including commercial confidence, trade secrets or intellectual
property, the disclosure of which would harm the competitive position of a third
party, unless the competent authority is satisfied that larger public interest warrants
the disclosure of such information;
(e)information available to a person in his fiduciary relationship, unless the
competent authority is satisfied that the larger public interest warrants the
disclosure of such information;
(f)information received in confidence from foreign Government;
(g) information, the disclosure of which would endanger the life or physical safety
of any person or identify the source of information or assistance given in
confidence for law enforcement or security purposes;
(h) information which would impede the process of investigation or apprehension
or prosecution of offenders;
(i) cabinet papers including records of deliberations of the Council of Ministers,
Secretaries and other officers provided that the decisions of Council of Ministers,
the reasons thereof, and the material on the basis of which the decisions were
taken shall be made public after the decision has been taken.
(j) information which relates to personal information the disclosure of which has no
relationship to any public activity or interest, or which would cause unwarranted
invasion of the privacy of the individual unless the Public Information Officer or the
appellate authority is satisfied that the larger public interest justifies the disclosure
of such information provided that the information which cannot be denied to the
Parliament or a State Legislature shall not be denied to any person.
(2)Notwithstanding anything in the Official Secrets Act, 1923 nor any of the
exemptions permissible in accordance with sub-section (1), a public authority may
allow access to information, if public interest in disclosure outweighs the harm to
the protected interests.
(3) Subject to the provisions of clauses (a), (c) and (i) of sub-section (1), any
information relating to any occurrence, event or matter which has taken place,
occurred or happened twenty years before the date on which any request of
information is made shall be provided to any person making a request, povided
that where any question arises as to the date from which the said period of twenty
years has to be computed, the decision of the Central Government shall be final,
subject to the usual appeals provided for in this Act.
Section 9:
Public Information Officer may reject a request for information where such
a request for providing access would involve an infringement of copyright
subsisting in a person other than the State.
Section 10(1):
Is there any scope for second appeal under the RTI Act?
If the first appellate authority fails to pass an order on the appeal within the
prescribed period or if the appellant is not satisfied with the order of the first
appellate authority, he may prefer a second appeal with the Central
Information Commission within ninety days from the date on which the
decision should have been made by the first appellate authority or was
actually received by the appellant.
Can anyone go to the court against any order under this Act? (Section 23)
Whether Complaints can be made under this Act? If yes, under what conditions?
A citizen who desires to obtain any information under the Act, should make
an application to the Public Information Officer of the concerned public
authority in writing or through electronic means in English or Hindi or in the
official language of the area in which the application is made. The application
should be precise and specific. He should make payment of application fee
at the time of submitting the application as prescribed in the Fee Rules.
Where such request cannot be made in writing, the Public Information
Officer shall render all reasonable assistance to the person making the
request orally to reduce the same in writing.
The application has to be sent to the concerned Regional Head i.e. the
Public Information Officer of the Region to which the matter/information
pertains to, who shall dispose of the request within 30 days of the receipt of
the request.
Where a request has been rejected, the Public Information Officer shall
communicate to the person making the request,
1. the reasons for such rejection;
2. the period within which an appeal against such rejection may be preferred;
and
3. the particulars of the appellate authority.
Third party in relation to the Act means a person other than the citizen who
has made request for information. The definition of third party includes a
public authority other than the public authority to whom the request has been
made.
Section 11:
(1)Where Public Information Officer intends to disclose any information on a
request made under this Act, which relates to or has been supplied by a third party
and has been treated as confidential by that third party, Public Information Officer
shall within five days from the receipt of the request, give a written notice to such
third party of the request and of the fact that Public Information Officer intends to
disclose the information, and invite the third party to make a submission in writing
or orally, regarding whether the information should be disclosed, and such
submission of the third party shall be kept in view while taking a decision about
disclosure of information:
Except in the case of trade or commercial secrets protected by law, disclosure may
be allowed if the public interest in disclosure outweighs in importance any possible
harm or injury to the interests of such third party.
(2) Where a notice is served by Public Information Officer, third party shall, within
ten days from the date of receipt of such notice, be given the opportunity to make
representation against the proposed disclosure.
(3)Public Information Officer shall within forty days after receipt of the request for
information, if the third party has been given an opportunity to make representation
under sub-section (2), make a decision as to whether or not to disclose the
information and give in writing the notice of his decision to the third party.
Is there any organization(s) exempt from providing information under RTI Act?
Yes, certain intelligence and security organisations specified in the Second
Schedule, are exempted from providing information excepting the
information pertaining to the allegations of corruption and human rights
violations.
In the case of information sought for is in respect of allegations of violation
of human rights, the information shall only be provided after the approval of
the Information Commission. Such information shall be provided within forty-
five days from the date of the receipt of request.
1. In order to fight corruption, each State Party shall promote integrity, honesty
and responsibility among its public officials, in accordance with the
fundamental principles of its legal system.
2. In particular, each State Party shall endeavour to apply, within its own
institutional and legal systems, codes of conduct for the correct, honourable
and proper performance of public functions.
3. For the purposes of implementing the provisions of this article, each State
Party shall take note of the relevant initiatives of regional, interregional and
multilateral organizations, such as the International Code of Conduct for
Public Officials contained in the annex to General Assembly resolution,
1996.
4. Each State Party shall also consider establishing measures and systems to
facilitate the reporting by public officials of acts of corruption to appropriate
authorities, when such acts come to their notice in the performance of their
functions.
5. Each State Party shall endeavour to establish measures and systems
requiring public officials to make declarations to appropriate authorities
regarding their outside activities, employment, investments, assets and
substantial gifts or benefits from which a conflict of interest may result with
respect to their functions as public officials.
6. Each State Party shall consider taking disciplinary or other measures
against public officials who violate the codes established in accordance with
this article.
Code of Ethics:
Code of Conduct:
Amended code of conduct for bureaucrats by Modi Government [All India Services
(Conduct) Amendment Rules, 2014]:
The Centre, based on consultations with the state governments issued the
All India Services (Conduct) Amendment Rules, 2014, stating, among other
things, that every member of the service shall take decisions solely based
on merit and in public interest and use public resources efficiently, effectively
and economically.
The new commandments prevent a bureaucrat from misusing his position to
take decisions that seek to derive financial or material benefit for himself, his
family or friends. Every member of the service shall make choices, take
decisions and make recommendations on merit alone, say the rules.
Another rule cautions civil servants against placing themselves under any
financial or other obligations to any individual or organisation which may
influence the performance of their official duties.
Both codes are similar insofar as they attempt to encourage specific forms
of behavior by employees. Ethics guidelines attempt to provide guidance
about values and choices to influence decision-making, whereas conduct
regulations assert that some specific actions are appropriate or
inappropriate. In both cases, the organizations desire is to obtain a narrow
range of acceptable behaviors from employees.
Codes in Harmony:
Organizations often have both types of behavior code, or they are combined
into a general ethics document that mixes principles for the right action with
a list of actions that are required or prohibited.
Occasionally, large companies such as hospitals experience tension when
the corporate compliance leadership issues a code of ethics that
essentially is a code of conduct and another business unit (such as the
medical staff) issues a genuine code of ethics. This tension lessens for small
businesses, because it is easier for all employees to share the same basic
expectations.
CITIZENS CHARTER
Over the years, in India, significant progress has been made in the field of
economic development. This, along with a substantial increase in the literacy
rate has made Indian citizens increasingly aware of their rights. Citizens
have become more articulate and expect the administration not merely to
respond to their demands but also to anticipate them. It was in this climate
that since 1996 a consensus had evolved in the Government on effective
and responsive administration.
In a Conference of Chief Ministers of various States and Union Territories
held on 24 May, 1997 in New Delhi, presided over by the Prime Minister of
India, an Action Plan for Effective and Responsive Government at the
Centre and State levels was adopted. One of the major decisions at that
Conference was that the Central and State Governments would formulate
Citizens Charters, starting with those sectors that have a large public
interface (e.g., Railways, Telecom, Posts, Public Distribution Systems).
These Charters were required to include standards of service and time limits
that the public can reasonably expect avenues of grievance redress and a
provision for independent scrutiny with the involvement of citizen and
consumer groups.
Department of Administrative Reforms and Public Grievances, in the
Ministry of Personnel, Public Grievances and Pensions, Government of
India, in its efforts to provide more responsive and citizen-friendly
governance coordinates the efforts to formulate and operationalise Citizens
Charters. Various Central Government Ministries/ Departments/
Organisations have brought out their Citizens Charters.
With a view to ensure effective implementation of Citizens Charter, Nodal
Officers have been appointed in the concerned Central Government
Ministries/ Departments/ Organisations.
Similar process can be adopted by State Governments or any other
organization.
Primarily an adaptation of the UK model, the Indian Citizens Charter has an
additional component of expectations from the clients or in other words
obligations of the users.
The term Citizen in the Citizens Charter implies the clients or customers
whose interests and values are addressed by the Citizens Charter and,
therefore, includes not only the citizens but also all the stakeholders, i.e.,
citizens, customers, clients, users, beneficiaries, other Ministries/
Departments/ Organisations, State Governments, UT Administrations etc.
What Citizens Expect From Government Departments/Service Providers:
How I should any organisation formulate its own Citizens Charter? Give the road
map.
S.No.
Dos Donts
3 Phase out areas for Dont take on more than you can
introduction of small steps. commit.
The following lessons have been learnt from the experience to date of
implementing Citizens Charter initiative:
As with any new effort, the Citizens Charter initiative is bound to be looked
at initially with skepticism by bureaucrats as well as citizens. An effective
awareness campaign amongst all the stakeholders at the initial stage is
essential to overcome this skepticism. These awareness campaigns should
be designed and delivered innovatively and effectively.
The issuance of Citizens Charter will not change overnight the mindset of
the staff and the clients, developed over a period of time. Therefore, regular,
untiring and persistent efforts are required to bring about the attitudinal
changes.
A new initiative always encounters barriers and misgivings from the staff.
There is a natural resistance to change, particularly among the cutting-edge
staff. Involving and consulting them at all the levels of formulation and
implementation of Citizens Charter will go a long way in overcoming this
resistance and will make them an equal partner in this exercise.
Instead of trying to reform all the processes at once and encounter massive
resistance, it is advisable to break it into small components and tackle them
one at a time.
The charter initiative should have an built-in mechanism for monitoring,
evaluating and reviewing the working of the Charters, preferably through an
outside agency.
The Right of Citizens for Time Bound Delivery of Goods and Services and
Redressal of their Grievances Bill, 2011 (Citizens Charter):
This bill is also known as Citizens Charter Bill which was a proposed Indian
central legislation.It was tabled by V. Narayanasamy, Minister of State for
Personnel, Public Grievances and Pensions, in Lok Sabha in December
2011.
Though the bill lapsed due to dissolution of the 15th Lok Sabha, it provides
us insight about how to improve service delivery in India and what are the
key issues involved.
Highlights of the Bill:
The Bill seeks to create a mechanism to ensure timely delivery of goods and
services to citizens.
Every public authority is required to publish a citizens charter within six
months of the commencement of the Act. The Charter will detail the goods
and services to be provided and their timelines for delivery.
A citizen may file a complaint regarding any grievance related to: (a) citizens
charter; (b) functioning of a public authority; or (c) violation of a law, policy
or scheme.
The Bill requires all public authorities to appoint officers to redress
grievances. Grievances are to be redressed within 30 working days. The
Bill also provides for the appointment of Central and State Public Grievance
Redressal Commissions.
A penalty of up to Rs 50,000 may be levied upon the responsible officer or
the Grievance Redressal Officer for failure to render services.
Parliament may not have the jurisdiction to regulate the functioning of state
public officials as state public services fall within the purview of state
legislatures.
This Bill may create a parallel grievance redressal mechanism as many
central and state laws have established similar mechanisms.
Companies that render services under a statutory obligation or a licence
may be required to publish citizens charters and provide a grievance
redressal mechanism.
The Commissioners may be removed without a judicial inquiry on an
allegation of misbehaviour or incapacity. This differs from the procedure
under other legislations.
Appeals from the Commissions decisions on matters of corruption will lie
before the Lokpal or Lokayuktas. The Lokpal and some Lokayuktas have
not been established.
Only citizens can seek redressal of grievances under the Bill. The Bill does
not enable foreign nationals who also use services such as driving licenses,
electricity, etc., to file complaints.
Work Culture
It is the work culture which decides the way employees interact with each
other and how an organization functions. In laymans language work culture
refers to the mentality of the employees which further decides the ambience
of the organization. Work culture is the environment that surrounds you at
work all of the time.
An organization is said to have a strong work culture when the employees
follow the organizations rules and regulations and adhere to the existing
guidelines.
Work culture plays an important role in extracting the best out of employees
and making them stick to the organization for a longer duration. A healthy
work culture leads to satisfied employees and an
increased productivity.The organization must offer a positive ambience to
the employees for them to concentrate on their work rather than interfering
in each others work.
Praise the employees to expect good work from them every time. Give them
a pat on their back. Let them feel indispensable for their organization. Dont
criticize the ones who have not performed well, instead ask them to pull up
their socks for the next time. Give them one more opportunity rather than
firing them immediately.
Bosses should be more like mentors to the employees. The team leaders
should be a source of inspiration for the subordinates. The superiors are
expected to provide a sense of direction to the employees and guide them
whenever needed. The team members should have an easy access to their
bosss cabin.
Develop a system that encourages employees to take risks for the
betterment of the organization without the threat of punishment and find
ways of helping them learn from their mistakes
The degree to which the goals and plans of the organization are clearly
perceived by its members rises in proportion to the employees feelings of
involvement in the goal-setting and planning procedures. Fostering this
feeling of involvement and direction is more important than presenting lists
of objectives and detailed plans.
To promote organizational clarity, involve all members of the organization in
the goal-setting and planning process.
As social beings, we naturally seek support from our peers and seek to
belong to a group. Come tough times, the team should come together to
deal with whatever problems are out there. This is where a sense of unity is
evoked in the team and employees will no longer just feel that theyre
working for themselves. They are now working towards something bigger
than themselves, and as a team.
Instilling a strong team spirit is not easy because it involves the acceptance
and tolerance of differences in perspectives and working styles between
teammates. There is a need for them to see that theyre working towards a
common goal before they can look beyond the differences.
Difference in Indian work culture and western work culture:
There are differences between Indian work culture and western work culture
even in Multi National Companies, because work culture in any country of
any organization is influenced by local culture, practice, attitude, laws,
government policies etc.
One difference in work culture is the relationship between the boss and
subordinates. The general belief is that in India the relationship is very formal
and hierarchical and it is not so in the western countries.
Second example is the flexibility in deployment of policies related to people.
An example is healthcare. In most US companies, it would be strictly by the
process; there would be a clear definition of what your employer will pay for
and what it wont. Beyond that requests wont be entertained. It is different
with Indian companies, where flexibility and compassion find a place in such
instances.
A major difference remains the work-life balance. In the US, one would
hardly received more official calls when at home. There is a clear value
attached to ones family time. Though, if there is work, they would stay back
and finish it. But, in India, it is an accepted habit to work for 10 hours. In the
US it is an exception to the rule. However, the flipside of this is, there may
be a greater sense of ownership of work in Indians. In terms of what does
ones work mean in ones life, we are at one extreme while some Western
countries are on the other.
In Indian work culture is that commitments are not taken seriously. If one
says he will finish something by 2 oclock tomorrow, it might not be binding,
but for someone in the US it will be delivered by that time.
In mentoring, Indians a bit soft in critical assessments. Seniors tend to lean
more on positive feedback during an appraisal, leaving the criticism unsaid.
In the US, there is a better balance in practice. Here in India, either due to
the appraisal process or the lack of skill of the appraiser, the much-needed
critical assessment is often held back.
Similarly there can be differences in relationships among employees (male-
male and male female), relationships between employee and boss, timing
etc.
Five Gaps can be identified that may cause customers to experience poor
service quality:
Gap 1: between consumer expectation and management perception
This gap arises when the management does not correctly perceive what the
customers want. For instance, hospital administrators may think patients
want better food, but patients may be more concerned with the
responsiveness of the nurse.
Gap 1 may occur due to the following reasons:
This gap may arise through service personnel being poorly trained,
incapable or unwilling to meet the set service standard.
Gap 3 may occur due to the following reasons:
After over a decade of rapid economic growth in India, the biggest challenge
facing policymakers at both central and state levels is to ensure inclusive
growth so that the gains from increased national income are shared by all
sections of society.
Central and state governments have recognized this as a priority area, but
have shown a lack of imagination in addressing the problem of service
quality by focusing mostly on increasing spending and not enough on the
question of how effectively the resources allocated are spent. There are
large and glaring inefficiencies in service delivery in India.
The Department of Administrative Reforms and Public Grievances,
Government of India, has developed a model for benchmarking Excellence
in Public Service Delivery through Sevottam model.
The Sevottam model has been developed as a citizen- centric administrative
measure to improve the quality of public services India. Sevottam comes
from the Hindi words Seva and Uttam and means excellence in service
delivery.
Components of Sevottam Model:
1. Citizen Charter and Service Standards:
Success of Sevottam:
This bill is also known as Citizens Charter Bill which was a proposed Indian
central legislation.It was tabled by V. Narayanasamy, Minister of State for
Personnel, Public Grievances and Pensions, in Lok Sabha in December
2011.
Though the bill lapsed due to dissolution of the 15th Lok Sabha, it provides
us insight about how to improve service delivery in India and what are the
key issues involved.
The Bill seeks to create a mechanism to ensure timely delivery of goods and
services to citizens.
Every public authority is required to publish a citizens charter within six
months of the commencement of the Act. The Charter will detail the goods
and services to be provided and their timelines for delivery.
A citizen may file a complaint regarding any grievance related to: (a) citizens
charter; (b) functioning of a public authority; or (c) violation of a law, policy
or scheme.
The Bill requires all public authorities to appoint officers to redress
grievances. Grievances are to be redressed within 30 working days. The
Bill also provides for the appointment of Central and State Public Grievance
Redressal Commissions.
A penalty of up to Rs 50,000 may be levied upon the responsible officer or
the Grievance Redressal Officer for failure to render services.
Parliament may not have the jurisdiction to regulate the functioning of state
public officials as state public services fall within the purview of state
legislatures.
This Bill may create a parallel grievance redressal mechanism as many
central and state laws have established similar mechanisms.
Companies that render services under a statutory obligation or a licence
may be required to publish citizens charters and provide a grievance
redressal mechanism.
The Commissioners may be removed without a judicial inquiry on an
allegation of misbehaviour or incapacity. This differs from the procedure
under other legislations.
Appeals from the Commissions decisions on matters of corruption will lie
before the Lokpal or Lokayuktas. The Lokpal and some Lokayuktas have
not been established.
Only citizens can seek redressal of grievances under the Bill. The Bill does
not enable foreign nationals who also use services such as driving licenses,
electricity, etc., to file complaints.