WIN WIN Philosophy

THE CRACKED POT

A Teaching Story

by

VIKRAM KARVE

Let me tell you one of my favourite teaching stories.

This one is for parents, teachers, mentors… especially those who want to achieve their unfulfilled, unrealised and unrealistic ambitions vicariously through their children and protégés and hence put a lot of pressure and drive the poor kids, overwhelm them with high expectations…and everyone wants their kids to stand first (winner takes all and loser is left standing small philosophy).

This story is also for those perfectionists, at the workplace and at home, who expect everyone to be perfect like themselves and this quest for perfection makes everyone’s life hell…

Read on…

A water bearer had two large pots, one hung on each end of a pole which he carried across his neck.

One of the pots had a crack in it, and while the other pot was perfect and always delivered a full portion of water.

At the end of the long walk from the stream to the master's house, the cracked pot always arrived only half full.

For two years this went on daily, with the water bearer delivering only one and a half pots full of water to his master's house.

Of course, the perfect pot was proud of its accomplishments, fulfilled in the design for which it was made.

But the poor cracked pot was ashamed of its own imperfection, and miserable that it was unable to accomplish what it had been made to do.

After two years of enduring this bitter shame, the contrite cracked pot spoke to the water bearer one day by the stream, “I am ashamed of myself and I apologize to you.”

“Why are you feeling so guilty, so penitent, so repentant …?” the water bearer asked the sad cracked pot, “Tell me, what are you so ashamed of…?”

“I feel sorry that for these past two years I have been able to deliver only half my load because this crack in my side causes water to leak out all the way back to your master's house. Because of my flaws, you have to do extra work and you don't get full value from your efforts,” the pot said full of remorse.

The water bearer felt sorry for the old cracked pot, and in his compassion he said, “As we return to the master's house, I want you to notice the beautiful flowers along the path.”

Indeed, as they went up the hill, the old cracked pot took notice of the sun warming the beautiful wild flowers on the side of the path, and was consoled somewhat.

But at the end of the trail, the cracked pot still felt remorse, shame and a feeling of guilt because it had leaked out half its water load, and so again the pot apologized to the bearer for its failure.

The bearer said to the cracked pot, “Did you not notice that there were flowers only on your side of the path, and not on the other pot's side…? That is because I have always known about your flaw and I took advantage of it. I planted flower seeds on your side of the path, and every day while we've walked back from the stream, you've watered them. For two years I have been able to pick these beautiful flowers to decorate my master's table. Without you being just the way you are, he would not have this beauty, these lovely flowers, to grace his house.” 

Moral of the Story:

There are no winners and there are no losers – everyone is a winner in his or her own way. Each of us has our own unique flaws. We are all cracked pots. But it is the cracks and flaws we each have that make our lives together so very interesting and rewarding. You've just got to take each person for what and who they are, and look for the good in them – most importantly, we must look for the winner within us, maybe hiding deep inside our own selves.

There is one more thing I want to say.

Most of us seem too self-conscious about our weaknesses and spend too much energy and resources in the process of trying to correct our imperfections and hence neglect our strengths.

Why not forget our weaknesses, our imperfections, and focus all our resources on improving our strong points…?

That is what great persons do…they just ignore their frailties and concentrate all their efforts on enhancing and bettering their strong points, their forte, and achieve great heights…so that’s the way to excellence – nourish your qualities and ignore your weaknesses and be a winner…it works…you can take my word for it…

All the Best

VIKRAM KARVE 

http://vikramkarve.sulekha.com 

http://www.linkedin.com/in/karve 

vikramkarve@sify.com

Managerial Ethics - Food for Thought

MORAL DEVELOPMENT AND ETHICAL FITNESS

By

VIKRAM KARVE



[An article on Managerial Ethics based on an insightful model to look at various stages of moral development, ethical fitness for job roles and ethical issues faced in work situations]


When recruiting new people, or promoting/appointing persons to senior / sensitive positions, a number of attributes ( Hard Skills and Soft Skills) like Professional Competence, Managerial Proficiency, Domain-specific or Technical skills, and pertinent soft skills comprising leadership, communication, behavioural and emotional aspects, and even physical and medical fitness are assessed, evaluated and given due consideration.

But does anyone evaluate a candidate’s Ethical Fitness before recruitment or appointment?

No, I am not talking about the routine verification of antecedents or background integrity checks. I am talking of assessing Ethical Fitness.

Ethical fitness refers to ensuring that people are in proper moral shape to recognize and address ethical dilemmas. Ensuring Ethical fitness in a proactive manner will result in preventive, rather than corrective, Ethical Management.

Before launching any inquiry pertaining to the concept of Ethical Fitness, it is necessary to explore the moral dimension. Moral development is a prerequisite to ethical behaviour; in fact, a sine qua non for ethical fitness. Kohlberg offers a handy framework for delineating the stage each of us has reached with respect to personal moral development.

Stage 1. Physical consequences determine moral behaviour.

At this stage of personal moral development, the individual’s ethical behaviour is driven by the decision to avoid punishment or by deference to power. Punishment is an automatic response of physical retaliation. The immediate physical consequences of an action determine its goodness or badness. Such moral behaviour is seen in boarding schools, military training academies etc. where physical punishment techniques are prevalent with a view to inculcate the attributes of obedience and deference to power. The individual behaves in a manner akin to the Pavlovian dog.

Stage 2. Individual needs dictate moral behaviour.

At this stage, a person’s needs are the person’s primary ethical concern. The right action consists of what instrumentally satisfies your own needs. People are valued in terms of their utility. Example: “I will help him because he may help me in return – you scratch my back, I will scratch yours.”

Stage 3. Approval of others determines moral behaviour.

This stage is characterized by decision where the approval of others determines the person’s behaviour. Good behaviour is that which pleases or helps others within the group. The good person satisfies family, friends and associates. “Everybody is doing it, so it must be okay.” One earns approval by being conventionally “respectable” and “nice.” Sin is a breach of the expectations of the social order – “log kya kahenge?” is the leitmotif, and conformance with prevailing ‘stereotypes’ the order of the day.

Stage 4. Compliance with authority and upholding social order are a person’s primary ethical concerns.

“Doing one’s duty” is the primary ethical concern. Consistency and precedence must be maintained. Example: “I comply with my superior’s instructions because it is wrong to disobey my senior”. Authority is seldom questioned. “Even if I feel that something may be unethical, I will unquestioningly obey all orders and comply with everything my boss says because I believe that the boss is always right.”

Stage 5. Tolerance for rational dissent and acceptance of rule by the majority becomes the primary ethical concern.

Example: “ Although I disagree with her views. I will uphold her right to have them.” The right action tends to be defined in terms of general individual rights, and in terms of standards that have been critically examined and agreed upon by the whole society. (eg) The Constitution. The freedom of the individual should be limited by society only when it infringes upon someone else’s freedom.

Stage 6. What is right is viewed as a matter of individual conscience, free choice and personal responsibility for the consequences.

Example: “There is no external threat that can force me to make a decision that I consider morally wrong.” An individual who reaches this stage acts out of universal ethical principles.

Moral development is in no way correlated with intellectual development or your position in the hierarchy or factors like rank, seniority, status, success or earnings, salary, material wealth. In the words of Alexander Orlov, an ex-KGB Chief, “Honesty and Loyalty may be often more deeply ingrained in the make-up of simple and humble people than in men of high position. A man who was taking bribes when he was a constable does not turn honest when he becomes the Chief of Police. The only thing that changes in the size of the bribe. Weakness of character and inability to withstand temptation remains with the man no matter how high he climbs.” Ethical traits accompany a man to the highest rungs of his career.

In a nutshell the governing factors pertaining to six stages of Moral Development which determine Ethical fitness may be summarized as:

FEAR – Stage 1
NEEDS – Stage 2
CONFORMANCE – Stage 3
COMPLIANCE – Stage 4
CONSENSUS – Stage 5
CONSCIENCE & FREE WILL – Stage 6

Before we try to delve into exploring how to evaluate Ethical Fitness, let us briefly ponder on the concepts of Ethical Susceptibility and Ethical Vulnerability.

Ethical Susceptibility is your inability to avoid ethical dilemmas. Ethical Susceptibility is environment dependent (on external factors) like, for example, your job, your boss, colleagues and subordinates, or the persons around you, or even the ‘prevalent organizational culture’.

Ethical Vulnerability is your inability to withstand succumbing in the given ethical dilemmas /situations. It is dependent on your internal stage of moral development in the given ethical situation.

Whereas being in an ethical dilemma is not in your control, to act in an ethical manner in the prevailing situation is certainly in your control.

Ethical vulnerability is a measure of the ease with which a man be ethically compromised, especially in an ethically poor climate. In situations where the ethical susceptibility is high, morally strong people (ethically non-vulnerable) should be appointed and conversely, only in jobs/situations where ethical susceptibility is low should ethically vulnerable persons be permitted.

If the environment is not conducive, a person can intellectually reach stage 6 but deliberately remain morally at stage 4 as he may find that he has to sacrifice too much to reach stage 6. This can be particularly seen in most hierarchical organizations where most smart employees make an outward preference of being at stage 3 or 4 (Conformance and Compliance) in order to avoid jeopardizing their careers, even if internally they have achieved higher ethical states. This Dr. Jekyll and Mr. Hyde schizophrenic moral approach is at the heart of many ethical dilemmas people encounter in their professional lives and may result in internal stress due to ethical confusion.

Whenever two individuals at different stages of moral development interact with each other, both of them try to force or manoeuvre the other into their own appreciation of the ethical situation, thus leading to conflict. In a formal hierarchical setup, the players in the chain may not be at similar stages of moral development thereby leading to dissonance in the system. Where the ethical susceptibility is high, morally strong people (less vulnerable) should be appointed and conversely, in only such jobs where ethical susceptibility is low should ethically weak persons be permitted.

What is your stage of personal moral development? Be honest with yourself and recall the decisions you made in recent ethical situations. The six stages are valuable landmarks as they tell you approximately where you are and what changes you will have to make in yourself to move to a higher level of moral development. The ultimate goal is to engage in ethical decision making at stage 6. However, the level that you do reach will depend on your ethical commitment, your ethical consciousness and your ethical competence.

Food for Thought

What do you do if your boss is at a lower stage of moral development than you? Do you masquerade and make pretence of being at the “appropriate” stage of what moral development and practice situational ethics to reap maximum benefits.

This Dr Jekyll and Mr. Hyde schizophrenic ‘situational ethics’ approach may cause your outer masquerade to turn into inner reality. Do you want that to happen? Think about it!

Is there such a thing as Ethical Fitness?

Or is "Ethical Fitness" an oxymoron, not relevant in today's work environment?

Dear Reader, what do you think? Please do let us know your comments.


VIKRAM KARVE

Copyright © Vikram Karve 2008
Vikram Karve has asserted his right under the Copyright, Designs and Patents Act 1988 to be identified as the author of this work

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