Moral leadership

Leadership and the numerous concepts on leadership styles have been subjects of both study and debate for years. Every leader approaches challenges differently, and his or her personality traits and life experiences greatly influence his or her leadership style and the organizations they lead. Furthermore, leadership is a notion resulting from the interaction between a leader and followers, and not a position or title within the organization. This essay examines some of the contemporary theories of leadership, the leadership qualities and traits necessary to be successful in today's competitive environment, the impact of leadership to the organization, and the importance of moral leadership in today's world.

Аннотация: Задача лидеров-практиков состоит в том, чтобы уметь взаимодействовать в различных ситуациях: от разработки стратегических задач до конфликтных ситуаций. Для решения конфликтов нужен диалог заинтересованных сторон, который позволит им выйти на новый уровень понимания и взаимопонимания. Чтобы диалог состоялся, прежде всего необходимо понимать особенности личностной готовности к диалогу у лидеров-практиков. Автор обосновывает положение о том, что способность лидера выбирать диалогическую стратегию в общении выступает условием и проявлением полноценной деятельности лидера-практика в современных условиях. Диалогическая стратегия рассматривается как способ общения, которому необходимо учиться. Поэтому предлагается конструкт диалогичности, позволяющий осуществить выбор субъектом диалогических стратегий в контексте концепта «морального лидерства». Выбор не диалогической стратегии обусловлен страхом сменить несовершенную модель внутренней картины мира.
Теоретико-методологической основой исследования являются: богословско-философский подход Мирослава Вольфа, поуровневая модель (David Myers) и коммуникативный подход (Б. Ф. Ломов; В. Н. Мясищев; В. И. Кабрин; О. Б. Старовойтенко). Личностный аспект психологической готовности рассматривается нами как система ценностно-смысловых отношений к действительности и соответствует понятию «воля к принятию Другого»1.

Ключевые слова: диалог, личностная готовность, моральное лидерство, ценности, лидерология, отношение, Троица.


Abstract: Leaders practitioners have to be able to act in various situations: develop strategic plans, resolve conflicts, etc. In order to resolve conflict there should be a dialogue of interested parties, which will allow them to move to a new level of mutual understanding. For a dialogue to happen a leader practitioner should be personally prepared for such a dialogue. The author argues that ability of a leader to choose a dialogical strategy in communication is a condition for and manifestation of full activity of a leader practitioner in contemporary context. Dialogical strategy is viewed as a way of communication, which needs to be learned. Therefore, there should be a construct of dialogism, which allows choosing dialogical strategies in the context of concept of moral leadership. Choice of non-dialogical strategy is driven by fear to change to imperfect model of internal picture of the world.
Theoretical and methodological basis of the study are: theological-philosophical approach of Miroslav Volf, tiered model (David Myers) and communicative approach (B.F. Lomov, V.N. Myasischev; V.I. Cabrin; O.B. Starovoytenko). The personal aspect of psychological readiness is considered as a system of value-semantic relationship to reality and corresponds to the concept of "the will to accept the Other"
Keywords: dialogue, personal readiness, moral leadership, values, leadership studies, attitude, Trinity

According to Michels’ “Iron Law of Oligarchy,” successful leaders who at first prefer organizational needs over their own, tend to become conservative self-servers later. This low morality causes distrust of lower participants, but how it effects leadership and organizational performance? Is periodic rotation of managers prevents the negative effect of “Iron Law” or the opposite is true? Kibbutz cultures’ past success is explained by high-moral servant leadership which nurtured democracy and high-trust that engendered creativity in some kibbutzim, which others imitated. However, leaders’ oligarchic continuity as heads of low-trust federative organizations (FOs), which customary kibbutz research ignored, caused democracy decline, distrust and conservatism which rotation enhanced rather than prevented. It remained unknown due to ignorance of FOs and creativity differences. Only some kibbutzim remained creative where their members who were oligarchic FO heads, remained high-moral as local leaders, backed implementation of democratically approved managers’ creative solutions to which they opposed. This retained trust and creativity until these leaders vanished. In conclusion, the creativity which prevents democratic organizations from turning into bureaucracies, requires a different succession norm which rewards with continuity trusted, high-moral leaders, and such one may be a norm that allows an officer additional terms in office conditional on periodic tests which prove exponential growing trust among relevant constituency.

The Kibbutz, Israel’s most original social creation, has become the most successful of all communal societies as a radical social movement that has been highly socially involved by numerous federative organizations that influenced the wider society while being influenced by it. Unlike other successful communes that insulated themselves from their surroundings, the kibbutz societal involvement engendered profound problems, but scholars did not treat them; nor did they treat the essentially non-democratic and unchanging higher echelons of Kibbutz leaders whose control of these organizations enhanced the movement’s bureaucratization, oligarchization, and conservatism. As these organizations adopted low-trust, low-moral
cultures contrary to Kibbutz high-trust cultures and high-moral leadership, exposure of their cultures could have spoiled the kibbutz image of a progressive society. Researchers followed leaders’ efforts to prevent this, almost did not study these organizations, ignored their
conformity to societal cultures and their negative impact on kibbutz cultures, missing major problems caused by this impact. The thorough analysis and understanding of the structural tensions underlying the Kibbutz movement as a whole will make it possible both to overcome its current crisis and revitalize some of its few remaining high-trust parts, and to use its lessons for the invigorating of democratic work organizations elsewhere.

This article is devoted to the exegetical analysis of Luke 18:9-14 in favor of understanding the principal risk that threatens every leader’s leadership—egotism. Egotism or selfishness is identified as the biggest danger to leaders and self-glorification is recognized as the source of that risk in the selected pericope for this study. The parable of the Pharisee and the Tax Collector reveals a wide gap between God’s system of ordeal and human’s policy of judgment. Meanwhile, it provides a reminder of the need for paradigm shift in conventional religious thought and thereby ordinary assumptions about moral individuals and their leadership. Socio-rhetorical criticism is taken as an approach to explore textual, social, cultural and ideological aspects of the studied pericope.

In today's competitive environment, both leadership styles and the attitudes and behaviors of employees have become critically important for the performance of companies. How successful companies are managed in their sector is the subject of many studies. In particular, some psychological factors that employees experience in the organization have positive or negative effect. Indeed, leadership style is one of the most important factors among these psychological effects. Within the scope of the study, the aim is to analyze the relationship among moral leadership, creativity, effective communication, emotional exhaustion and intrinsic motivation variables on engineers working in the manufacturing sector. When the data was analyzed, it was concluded that emotional exhaustion had a negative effect on performance, but intrinsic motivation had a positive effect on employees. The research was conducted by collecting questionnaires from 427 white-collar employees working in companies producing white goods in the manufacturing sector in Istanbul. SPSS 25 program was used to analyze the data. Since the questions were asked on a Likert scale, firstly the factor and reliability analysis were performed, then the correlation analysis, regression analysis, and the sobel test and Hayes process were used in the analysis of the mediation variable effect.

This essay seeks to re-emphasise the ontological status and trans-historical nature of Prophet Muḥammad as a timeless figure as well as central feature of Islamic civilisation as understood and venerated by Muslims. It presents critique on the misrepresentation of the Holy Prophet's noble character resulting from some modernist interpretations influenced by modern scientific method that deviates from sound reasoning from Islām's perspective on certain aspects of the Holy Prophet's nature. A special emphasis is placed on the moral leadership as well as great ethical quality of the Holy Prophet that raised people who brought forth the Islamic civilisation into fruition. Re-defining the Age of the Holy Prophet to be the Golden Age of Islām, this essay proposes the nature of Islamic Civilisation as a Virtuous Civilisation, the
culmination of the Holy Prophet’s virtuous character. Finally, comparing modern characterisation of Western civilisation as industrial-technological civilisation and recent effort by China to become an ecological civilisation, it concludes that Virtuous
Civilisation is the current imperative for Muslims today alongside re-Islamising Muslim thought in a collectively intelligent and progressive manner with the Holy Prophet’s age and its moral and ethical quality of social perfection as the reference point.

For full article please visit
http://tafhim.ikim.gov.my/index.php/tafhim/article/view/99

What is the connection between leaders' morality and the output performance of organizations? Can their morality explain, through trust, continuity and change of organizational cultures? Is periodic rotation of managers the right solution for the distrust caused by self-serving conservatism due to Michels' " Iron Law of Oligarchy " ? An anthropological study of kibbutzim (plural of kibbutz), whose innovative and adaptive cultures declined recently, found that past success was dependent on high-moral servant leaders who backed democracy and promoted high-trust cultures that engendered innovation by creative officers in some kibbutzim, which others imitated. However, conservatism of continuous leaders as heads of low-trust kibbutz federative organizations, which were ignored by customary kibbutz research, engendered oligarchization which rotation enhanced rather than prevented. However, creativity deteriorated only after decades of growing oligarchy, with the vanishing of the high-moral old guard. Thus, the crux of democratic communal culture sustainability is pinpointed in the superiority of trusted, high-moral leaders. A preliminary idea for achieving that aim, predicated on officers' continuation in office being conditional on periodic tests of trust, is herein presented.

Recent critique of the combination " charismatic-transformational leadership " did not deal with the phenomenon of supposedly charismatic leaders who initially succeeded by high-moral transformational leadership and upon reaching a dysfunction phase in accord with leadership life cycle theory, oligarchy theory, and emotional exhaustion theory (Zwingmann et al., 2016), switched to fake charismatic leadership, adopted a seemingly challenging vision but practiced autocratic oligarchic conservatism. A case study of prime leaders of the Israeli kibbutz field untangles and explains such faking missed by kibbutz students who failed to discern changing leadership type without alluding to the above theories and to contradicting high morality of transformational leaders versus moral neutrality (Antonakis et al., 2016) or even immorality of faked charismatic leaders. It supports critique of the " charismatic-transformational " concept, emphasizing its confusing and unfruitful nature. The untangled successful faking calls for new democratic succession norms that would replace such leaders before becoming impossible.

This study to aim Investigate the relationship between moral, supportive and oppressive leadership styles, with the psychological capital. The current research is correlative and descriptive due to its nature. For this study, 400 samples were considered. After distributing and collecting questionnaires, 20 valid questionnaires for analysis were diagnosed, so research sample group was reduced to 380 persons. The sample randomly sampled based on a list of employees. The sample randomly sampled based on a list of employees. To collect log data, organizational effectiveness, leadership oppressive questionnaire, a questionnaire ethical leadership, supportive leadership questionnaire was used. Data analysis in two levels of descriptive statistics (frequency, percentage, mean and standard deviation) and inferential statistics (Pearson correlation, multiple regression and ANOVA (analysis of variance, a statistical method in which the variation in a set of observations is divided into distinct components.)) was performed using SPSS software. According to the result of the relationship between leadership styles (ethics and fairness, clarity of roles, division of power, oppressive leadership and leadership support) with dimensions of psychological capital (self-efficacy, the ability resourcefulness, optimism and resilience) there is a significant relationship

Purpose – Institutional governance has recently attracted significant attention, fuelled by increasing numbers of global high-profile corporate failures and scandals. In many countries issues have been raised about university governance. In Ghana, university governance has become crucial following the upsurge of private universities in recent years arising out of: increased demand for tertiary education resulting from high population growth; and expanded enrolment at basic and secondary levels, which have far exceeded the capacity of existing institutions. This study aims to explore and assess the governance arrangements of private and public universities in Ghana. Design/methodology/approach – A multi-stage sampling technique was used to select three private and two public universities. An exploratory and comparative approach was used to examine the governance arrangements of private and public universities in Ghana. Findings – Both private and public universities in Ghana follow the ‘‘traditional’’, ‘‘business’’, and ‘‘trusteeship’’ models of university governance, although in different proportions. Additionally, both types of institutions follow the bicameral system of decision making. Research limitations/implications – Only five of 19 universities in Ghana were sampled. Future research might expand the sample size to test and validate the initial perspectives from this study and also investigate differences between governance arrangements of faith based and non-faith based private universities. Originality/value – The paper reports the findings of the first nation-wide investigation into governance arrangements of Ghanaian universities. It will interest policy makers, university authorities, and other stakeholders in the higher educational sector. Keywords Governance, Higher education, Tertiary education, Ghana

Advances in the leadership thought remind one of the Rigvedic tenet of ‘Let the noble thoughts arrive from all over’. Of the ideas related to leadership, Transformational Leadership forms a bulk, but attention to ethical and moral leadership is increasing rapidly. This paper advances four propositions based on the Niti perspective on effective leadership and responds to the need of reducing fragmentation of leadership literature. Selecting Shukraniti as the seminal text of the Post-Vedic era, this paper introduces the concept of tri-balancing among satisfaction of aspirations, success measured in financial terms, and ethical conduct of duty. Secondly, this paper presents punishment in a more constructive role to help bridge the gap between the performance concerns of the leader and the ethical concerns. Emphasizing that leadership is a behavior-based role, this paper finally presents an integrated cycle of leadership with pre-entry, functional, and exit phases. 

Keywords: Shukraniti, Niti, Post-Vedic texts, Niti Texts, Governance, Trivarga, Tri-balance, Leadership, Leadership Cycle, Punishment, Danda

Studies on moral leadership of college presidents have been scarce in the field of higher education studies. This article intends to examine the mishandling of sexual assaults on the campus of a Baptist university in USA. The scandal comes amid heightened concerns nationwide about sexual violence on campus. The article intends to analyze the moral dimensions of academic leadership and the effects of the moral leadership on university administration.

Recent critique of the combination " charismatic-transformational leadership " did not deal with the phenomenon of supposedly charismatic leaders who initially succeeded by high-moral transformational leadership and upon reaching a dysfunction phase in accord with leadership life cycle theory, oligarchy theory, and emotional exhaustion theory (Zwingmann et al., 2016), switched to fake charismatic leadership, adopted a seemingly challenging vision but practiced autocratic oligarchic conservatism. A case study of prime leaders of the Israeli kibbutz field untangles and explains such faking missed by kibbutz students who failed to discern changing leadership type without alluding to the above theories and to contradicting high morality of transformational leaders versus moral neutrality (Antonakis et al., 2016) or even immorality of faked charismatic leaders. It supports critique of the " charismatic-transformational " concept, emphasizing its confusing and unfruitful nature. The untangled successful faking calls for new democratic succession norms that would replace such leaders before becoming impossible.

This study examined the role of leadership fatigue in ethical and moral decision making through a sociorhetorical analysis of 2 Samuel 11:1-27. The study of ethical and moral leadership was drawn from the literature on ethical leadership as it relates to values-based leadership theories, such as servant leadership, authentic leadership, transformational leadership, and spiritual leadership. The research followed the exegetical methodologies outlined in the relevant textural layers of sociorhetorical analysis. The data were interpreted for principles connecting to ethical and moral leadership and leadership fatigue. The study results yielded four themes that we expanded to five principles for ethical and moral leadership and leadership fatigue as found in 2 Samuel 11:1-27. The results of the study demonstrate a connection between the presence of leadership fatigue and unethical and immoral decision making and behavior. The five themes summarize the findings of the sociorhetorical analysis and serve as a practical guideline for future leadership practice and research.

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International relations in the Concert of Europe were distinguished by a remarkable new preoccupation with what, in the language of the time, was called the “moral” realm.  At the time, “moral” referred not to questions of right and wrong, but to aspects of politics and society specifically concerned with human beliefs, energies and emotions.  Today we might say that European leaders were obsessed with the political problem and stakes of winning hearts and minds — those of peoples or leaders, at home or abroad.  This obsession shaped European politics in many ways.  One was the striking reconceptualisation of international influence in almost exclusively “moral” terms.  It was widely held that to acquire international influence, one had to exercise “moral leadership”.  At heart, “moral leadership” denoted the practice of attracting, mobilising and managing human minds and spirits by drawing them along and re-orienting them in desired directions.  Drawing on numerous examples from across Europe, the article explores how moral leadership was conceived at the time, and the network of political practices associated with it.  It suggests that close attention to the international practices of this period can help us think in more complex ways about topics like political power and international governance.