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Leaders who prioritize justice create a more equitable and inclusive workplace, where everyone is treated with dignity and respect.
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Hendrith Vanlon Smith Jr. (The Virtuous Boardroom: How Ethical Corporate Governance Can Cultivate Company Success)
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By examining the practical application of biblical principles in the boardroom, we aim to demonstrate how faith can inspire ethical leadership, guide responsible decision-making, and contribute to a more just and equitable business environment.
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Hendrith Vanlon Smith Jr. (The Virtuous Boardroom: How Ethical Corporate Governance Can Cultivate Company Success)
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Leadership isn't about power for the sake of power - not true leadership. Instead it deals with modeling behavior you want others to have, and with responsibility for being certain the people you lead are treated equitably, and with respect. Not an easy task. You can't make other people feel anything, or think anything; you can only try to teach them what you want them to feel and think and why you think they should act accordingly.
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Laura Weakley
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Leadership has never been an exact science. But it has always found itself particularly challenged when tasked with elevating one segment of a society onto a level more politically, socially, and economically equitable with another.
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Aberjhani (Splendid Literarium: A Treasury of Stories, Aphorisms, Poems, and Essays)
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Great results occur when great responsibility is given. Your job as a leader is to give responsibility NOT take responsibility.
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Janna Cachola
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Communist agitators have done everything in their power to fan the flame of artificial class-consciousness in the minds of the workers, but the basic struggle between labor and capital has not been to overthrow capitalism but to get the workers a more equitable share of the fruits of capitalism. For example, during the past twenty years labor has attained a higher status in the United States than ever before. The Communists tried to seize leadership in this reform trend, but the more the workers earned the more independent they became—not only by asserting their rights in relation to their employers but also in discharging the Communist agitators from labor union leadership.
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W. Cleon Skousen (The Naked Communist: Exposing Communism and Restoring Freedom (The Naked Series Book 1))
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I do have a bias for which I am unapologetic... for driving investment toward technological advancements... that help people create, connect, and become more productive rather than software that is simply entertaining—memes for conspicuous consumption. Spillover effects on the economy are pretty limited for technologies that don't foster a more equitable ratio of consumption to creation.
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Satya Nadella (Hit Refresh: The Quest to Rediscover Microsoft's Soul and Imagine a Better Future for Everyone)
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To truly create an equitable experience for your customers in every local market, focus on driving a global mindset among your employees.
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Nataly Kelly (Take Your Company Global: The New Rules of International Expansion)
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Socio-economic development begins with creating equal opportunities for all, ensuring no one is left behind."
"Empowering communities through education and economic opportunity is the foundation of sustainable development."
"Sustainable development thrives when we blend tradition with innovation to create inclusive growth."
"True socio-economic progress lies in investing in human capital and nurturing young minds to become future leaders."
"Development is not just about economic growth; it's about building a society where every individual has the chance to thrive."
"For any nation to prosper, we must prioritize policies that address both economic and social inequalities."
"Inclusive development requires collective effort, innovative solutions, and unwavering commitment to justice."
"The path to a sustainable future is paved with equitable policies, youth engagement, and sustainable economic practices."
"Economic growth must be people-centered, prioritizing social welfare, environmental sustainability, and community resilience."
"Transforming any socio-economic landscape requires bold leadership, transparent governance, and a vision for inclusive progress.
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Vorng Panha
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The effects of colonialism on leadership remain a profound and far-reaching challenge, continuing to shape the development of many nations. Understanding the depth of this disruption and its lasting consequences is crucial for addressing the complexities of governance in post-colonial societies. To move forward, it’s essential to recognize the importance of revitalizing indigenous leadership models while fostering political systems that prioritize collective well-being, social fairness, and community empowerment. These efforts are critical in overcoming the divisions left by colonial rule and building a foundation for a future that is more inclusive, equitable, and just for everyone involved.
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George K'Opiyo (Rethinking Leadership in Afria: Reflections on Dependency and Learned Helplessness)
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Today I address professionals, business leaders and researchers on how they can contribute with innovative ideas to achieve these ten pillars. These are as follows: 1) A nation where the rural and urban divide has reduced to a thin line. 2) A nation where there is equitable distribution and adequate access to energy and quality water. 3) A nation where agriculture, industry and the service sector work together in symphony. 4) A nation where education with value systems is not denied to any meritorious candidates because of societal or economic discrimination. 5) A nation which is the best destination for the most talented scholars, scientists and investors. 6) A nation where the best of healthcare is available to all. 7) A nation where the governance is responsive, transparent and corruption free. 8) A nation where poverty has been totally eradicated, illiteracy removed and crimes against women and children are absent and no one in the society feels alienated. 9) A nation that is prosperous, healthy, secure, peaceful and happy and follows a sustainable growth path. 10) A nation that is one of the best places to live in and is proud of its leadership.
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A.P.J. Abdul Kalam (The Righteous Life: The Very Best of A.P.J. Abdul Kalam)
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The radical rhetoric of the early fascist movements led many observers, then and since, to suppose that once in power the fascist regimes would make sweeping and fundamental changes in the very bases of national life. In practice, although fascist regimes did indeed make some breathtaking changes, they left the distribution of property and the economic and social hierarchy largely intact (differing fundamentally from what the word revolution had usually meant since 1789).
The reach of the fascist “revolution” was restricted by two factors. For one thing, even at their most radical, early fascist programs and rhetoric had never attacked wealth and capitalism as directly as a hasty reading might suggest. As for social hierarchy, fascism’s leadership principle effectively reinforced it, though fascists posed some threat to inherited position by advocating the replacement of the tired bourgeois elite by fascist “new men.” The handful of real fascist outsiders, however, went mostly into the parallel organizations.
The scope of fascist change was further limited by the disappearance of many radicals during the period of taking root and coming to power. As fascist movements passed from protest and the harnessing of disparate resentments to the conquest of power, with its attendant alliances and compromises, their priorities changed, along with their functions. They became far less interested in assembling the discontented than in mobilizing and unifying national energies for national revival and aggrandizement. This obliged them to break many promises made to the socially and economically discontented during the first years of fascist recruitment. The Nazis in particular broke promises to the small peasants and artisans who had been the mainstay of their electoral following, and to favor urbanization and industrial production.
Despite their frequent talk about “revolution,” fascists did not want a socioeconomic revolution. They wanted a “revolution of the soul,” and a revolution in the world power position of their people. They meant to unify and invigorate and empower their decadent nation—to reassert the prestige of Romanità or the German Volk or Hungarism or other group destiny. For that purpose they believed they needed armies, productive capacity, order, and property. Force their country’s traditional productive elements into subjection, perhaps; transform them, no doubt; but not abolish them. The fascists needed the muscle of these bastions of established power to express their people’s renewed unity and vitality at home and on the world stage. Fascists wanted to revolutionize their national institutions in the sense that they wanted to pervade them with energy, unity, and willpower, but they never dreamed of abolishing property or social hierarchy.
The fascist mission of national aggrandizement and purification required the most fundamental changes in the nature of citizenship and in the relation of citizens to the state since the democratic revolutions of the eighteenth and nineteenth centuries. The first giant step was to subordinate the individual to the community. Whereas the liberal state rested on a compact among its citizens to protect individual rights and freedoms, the fascist state embodied the national destiny, in service to which all the members of the national group found their highest fulfillment. We have seen that both regimes found some distinguished nonfascist intellectuals ready to support this position.
In fascist states, individual rights had no autonomous existence. The State of Law—the Rechtsstaat, the état de droit—vanished, along with the principles of due process by which citizens were guaranteed equitable treatment by courts and state agencies. A suspect acquitted in a German court of law could be rearrested by agents of the regime at the courthouse door and put in a concentration camp without any further legal procedure.
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Robert O. Paxton (The Anatomy of Fascism)
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