Ethics In Workplace Quotes

When you work on something that only has the capacity to make you 5 dollars, it does not matter how much harder you work – the most you will make is 5 dollars.

Leaders who prioritize justice create a more equitable and inclusive workplace, where everyone is treated with dignity and respect.

One thing I learned as a journalist is that there is at least one disgruntled person in every workplace in America -- and at least double that number with a conscience. Hard as they try, they simply can't turn their heads away from an injustice when they see one taking place.

Maya Angelou said, "People will forget what you said, people will forget what you did, but people will never forget how you made them feel." I'm proud that Mike Schur and I rejected the idea that creativity needs to come from chaos. I like how we ran our writers' room and our set. People had a great time when they came to work on our show and that mattered to us. I like to think the spirit we had on set found its way onto the show.

The code-of-ethics playlist: o Treat your colleagues, family, and friends with respect, dignity, fairness, and courtesy. o Pride yourself in the diversity of your experience and know that you have a lot to offer. o Commit to creating and supporting a world that is free of discrimination, harassment, and retaliation. o Have balance in your life and help others to do the same. o Invest in yourself, achieve ongoing enhancement of your skills, and continually upgrade your abilities. o Be approachable, listen carefully, and look people directly in the eyes when speaking. o Be involved, know what is expected from you, and let others know what is expected from them. o Recognize and acknowledge achievement. o Celebrate, relive, and communicate your successes on an ongoing basis.

I do not know what came first, the brown-nose worker or the arrogant boss; I simple hate it and I not be part of it.

I don't know what came first, the brown-nose worker or the arrogant boss; I simple hate it and I won't be part of it.

The emoluments of toxic workplace is stress & depression, but by the time taxes are taken out, it's just sort of a haggard existence.

Drama free workplace and ego free team mates are crucial for a healthier workplace

We must experience Heaven on earth; May your homes, surroundings and work places portray a safe clean environment.

If you want more to do,” said Kim, “then do more. That’s the rule of thumb in any workplace.

Accepting employment in any organization requires the new employee to adjust their personality in order to meld in with the operable business environment and applicable social climate. An employee whom cannot parrot the ideas, standards, mores, and ethical mandates of their professional organization might endure a turbulently relationship that will expose their core ideology.

Nonetheless, Christians are equipped with an ethical compass and power of the gospel that can set us apart—sometimes sharply, sometimes subtly—from those around us. This is because biblical Christian faith gives us significant resources not present in other worldviews, which, if lived out, will differentiate believers in the workplace.

Speaking less and doing more says more.

Watch out for when you're not working, you're not talking about work.

In modern society we often try to separate our personal and professional life. But this separation needs to be erased. People work better when they are accepted for who they are, living as a whole human being.

It is clear that the protective functions of workplace health and safety have transferred to the workers through the process of corporate government deregulation and reduced funding of relevant government departments.

There are many variables that have nothing to do with a person’s education, experience, or accomplishments that will significantly influence his or her standing for higher-level positions and opportunities for advancement.

[W]e are the ones to blame for enabling and even nourishing the toxic workplaces. In continuing to cooperate with a profoundly unhealthy and exploitative employment system, we become at once the dagger and the wound. Wounds never heal so long as they continue to cooperate with daggers. In a sense, the cure is in the disease itself. Our silence is the disease. Our serious commitment for change and for exposing power abuses and bullies is the cure.

Sonnet of Human Resources There is no blue collar, no white collar, just honor. And honor is defined by character not collar. There is no CEO, no janitor, just people. Person's worth lies, not in background, but behavior. Designation is reference to expertise, not existence. Respect is earned through rightful action, not label. Designation without humanity is resignation of humanity, For all labels without love cause nothing but trouble. The term human resources is a violation of human rights. For it designates people as possession of a company. Computers are resources, staplers are resources, but people, Aren't resources, but the soul of all company and society. I'm not saying, you oughta rephrase it all in a civilized way. But at the very least, it's high time with hierarchy we do away.

[M]ost American workplaces operate in ways that make it almost impossible for anyone to speak truth to power or challenge the status quo and be able to thrive or advance in their career. 'If you dare to open your mouth, you basically ruin your career,' is one of the most common lines I hear from people when I ask them about what usually stops them from saying or doing what they see as the right thing to do.

Additionally, using the forms of publicity that capitalist culture makes available for collective identifications, some of these sex publics have exposed contradictions in the free market economics of the right, which names nonmarital sex relations as immoral while relations of economic inequality, dangerous workplaces, and disloyalty to employees amount to business as usual, not provoking any ethical questions about the privileges only some citizens enjoy.

Just as most American employers give us ‘at will’ employments, our entire existence has become subject to their will. We have arrived at a point where most of our stress is a result of not knowing whether we will get the next paycheck. Exploitative employers love it this way. So long as we are afraid, they are sure to get 100 percent submission from us. We cannot let our toxic way of working be accepted as the norm and as the typical American work ethics. We deserve and can do much, much better than this.

If you tour any workplace, you will see countless logos and banners paying lip service to freedom of speech, democracy, logos like ‘speak up, speak out’, creativity, innovation, and on and on goes the list of flashy words and adjectives that companies and corporations want their employees (and outsiders) to believe are part of their work ethics and culture. Yet, most employees learn at the earliest stages of their careers that these bogus adjectives will get them fired, if they are naïve enough to believe in – let alone act on – them.

All of us—employers, parents, schools, government agencies, and interns themselves—are complicit in the devaluing of work, the exacerbation of social inequality, and the disillusionment of young people in the workplace that are emerging as a result of the intern boom. Informal, barely studied, and little regulated, internships demand our scrutiny. We need a view of the entire sprawling system and its history, a glimpse of its curious blend of privilege and exploitation; we need to hear from interns themselves, and also from those who proffer internships, the people who sell them, the few who work to improve them, an the many who are unable to access them at all. only then can we consider ethical, legal alternatives to a system that is broken, a practice that is often poisonous.

one of the hottest topics today is ethics—ethics discussions, ethics curriculum, ethics training, codes of ethics. This book shows that while ethics is fundamentally important and necessary, it is absolutely insufficient. It shows that the so-called soft stuff is hard, measurable, and impacts everything else in relationships, organizations, markets, and societies. Financial success comes from success in the marketplace, and success in the marketplace comes from success in the workplace. The heart and soul of all of this is trust. This work goes far beyond not only my work, but also beyond anything I have read on the subject of trust. It goes beyond ethical behavior in leadership, beyond mere “compliance.” It goes deep into the real “intent” and agenda of a person’s heart, and then into the kind of “competence” that merits consistent public confidence.

Standing up for your ethical principles takes courage. Courage is the ability to face danger, difficulty, uncertainty, or pain without being overcome by fear. When you see something happening in the workplace that just doesn’t seem right do you have the courage to stand-up and do something? What are you afraid of? Retribution, disapproval, your image, damaged relationships, or simply the unknown? Courage is about setting aside your fear and taking action for the good of yourself or someone else. ..approaching the person with whom you have a problem. This is NOT easy. Most of us don’t naturally confront people. To most of us, the courage to actually go up and talk face-to-face takes a superhuman Kristopher Kime level of courage. Your voice trembles, stomach hurts, beads of sweat roll down your face. It certainly FEELS like a life or death struggle. But remember, courage is about facing difficulty without being overcome by fear.

The Five Causes We practice gratitude daily, remembering that the human heart cannot hold gratitude and negative emotions at the same time. From gratitude, joy and all other virtues are born. We practice forgiving those that have harmed us as a mode of healing ourselves. We reach out to those we have harmed, either personally or by handwritten letter, offering apology and reconciliation. We practice kindness and honesty in word and deed toward all, and especially toward our romantic partner. Kindness and honesty must always remain unified, for one without the other leads to harmful behavior. We practice humility. We never treat any others as servants or beneath us, regardless of their social or economic status. We show respect to all, and are considerate of the consequences of our actions on others. We practice our ethics in our business. Our career is a major forum for our practice of transformation, so we infuse our highest ideals into our work and workplace, always looking for win-win opportunities. We hold firm that the end never justifies the means, and teach our ethics by example.

But one can see exactly why Dr Ali is so successful - he seems to offer a solution within the individual's grasp: you may not be able to change deadlines and workloads, but you can make yourself more efficient. Ancient wisdoms can be adapted to speed up human beings: this is the kind of individualised response which fits neatly into a neo-liberal market ideology. It draws on Eastern contemplative traditions of yoga and meditation which place the emphasis on individual transformation, and questions the effectiveness of collective political or social activism. Reflexology, aromatherapy, acupuncture, massage - these alternative therapies are all booming as people seek to improve their sense of well-being and vitality. Much of it makes sense - although trips to the Himalayas are hardly within the reach of most workers and the complementary health movement plays an important role in raising people's under standing of their own health and how to look after themselves. But the philosophy of improving ‘personal performance' also plays into the hands of employers' rationale that well-being and coping with stress are the responsibility of the individual employee. It reinforces the tendency for individuals to search for 'biographic solutions to structural contradictions', as the sociologist Ulrich Beck put it: forget the barricades, it's revolution from within that matters. This cultural preoccupation with personal salvation stymies collective reform, and places an onerous burden on the individual. It effectively reinforces the anxieties and insecurities which it offers to assuage.

It's possible to see how much the brand culture rubs off on even the most sceptical employee. Joanne Ciulla sums up the dangers of these management practices: 'First, scientific management sought to capture the body, then human relations sought to capture the heart, now consultants want tap into the soul... what they offer is therapy and spirituality lite... [which] makes you feel good, but does not address problems of power, conflict and autonomy.'¹0 The greatest success of the employer brand' concept has been to mask the declining power of workers, for whom pay inequality has increased, job security evaporated and pensions are increasingly precarious. Yet employees, seduced by a culture of approachable, friendly managers, told me they didn't need a union - they could always go and talk to their boss. At the same time, workers are encouraged to channel more of their lives through work - not just their time and energy during working hours, but their social life and their volunteering and fundraising. Work is taking on the roles once played by other institutions in our lives, and the potential for abuse is clear. A company designs ever more exacting performance targets, with the tantalising carrot of accolades and pay increases to manipulate ever more feverish commitment. The core workforce finds itself hooked into a self-reinforcing cycle of emotional dependency: the increasing demands of their jobs deprive them of the possibility of developing the relationships and interests which would enable them to break their dependency. The greater the dependency, the greater the fear of going cold turkey - through losing the job or even changing the lifestyle. 'Of all the institutions in society, why let one of the more precarious ones supply our social, spiritual and psychological needs? It doesn't make sense to put such a large portion of our lives into the unsteady hands of employers,' concludes Ciulla. Life is work, work is life for the willing slaves who hand over such large chunks of themselves to their employer in return for the paycheque. The price is heavy in the loss of privacy, the loss of autonomy over the innermost workings of one's emotions, and the compromising of authenticity. The logical conclusion, unless challenged, is capitalism at its most inhuman - the commodification of human beings.

Thanks to the knowledge revolution, we have more information and more choices than ever before. But we also have more decisions to make and less time to make them as the pace of life picks up greater speed with each so-called labor-saving technological advance. The boundaries between home and the workplace are eroding as work reaches people by cell phone and e-mail, anywhere anytime. The rules are also eroding and the temptation to cut corners and bend ethical standards is powerful. Everywhere people are finding it hard to set and maintain boundaries. No is today’s biggest challenge.

Any dictatorship takes a psychological toll on its subjects. If you are treated as an untrustworthy person-a potential slacker, drug addict, or thief-you may begin to feel less trust worthy yourself. If you are constantly reminded of your lowly position in the social hierarchy, whether by individual managers or by a plethora of impersonal rules, you begin to accept that unfortunate status. To draw for a moment from an entirely different corner of my life, that part of me still attached to the biological sciences, there is ample evidence that animals-rats and monkeys, for example-that are forced into a subordinate status within their social systems adapt their brain chemistry accordingly, becoming "depressed" in humanlike ways. Their behavior is anxious and withdrawn; the level of serotonin (the neurotransmitter boosted by some antidepressants) declines in their brains. And-what is especially relevant here-they avoid fighting even in self-defense. Humans are, of course, vastly more complicated; even in situations of extreme subordination, we can pump up our self-esteem with thoughts of our families, our religion, our hopes for the future. But as much as any other social animal, and more so than many, we depend for our self-image on the humans immediately around us-to the point of altering our perceptions of the world so as to fit in with theirs. My guess is that the indignities imposed on so many low-wage workers - the drug tests, the constant surveillance, being "reamed out" by managers - are part of what keeps wages low. If you're made to feel unworthy enough, you may come to think that what you're paid is what you are actually worth. It is hard to imagine any other function for workplace authoritarianism. Managers may truly believe that, without their unremitting efforts, all work would quickly grind to a halt. That is not my impression. While I encountered some cynics and plenty of people who had learned to budget their energy, I never met an actual slacker or, for that matter, a drug addict or thief. On the contrary, I was amazed and sometimes saddened by the pride people took in jobs that rewarded them so meagerly, either in wages or in recognition. Often, in fact, these people experienced management as an obstacle to getting the job done as it should be done.

The day a CEO breaks bread with the janitor, that is the day a company truly becomes human.

while ethics is fundamentally important and necessary, it is absolutely insufficient. It shows that the so-called soft stuff is hard, measurable, and impacts everything else in relationships, organizations, markets, and societies. Financial success comes from success in the marketplace, and success in the marketplace comes from success in the workplace. The heart and soul of all of this is trust.

Call it skill resources, call it expertise resources, but don't call it human resources. Because the term ‘human resources’ compares humans with commodity, which is nothing but a new age slavery.

We’re at a critical juncture. We must future-proof ourselves. So creating alternative education systems which are not hostile to the gospel, for example, is a good idea. However, engagement with the culture should continue. If we are to establish alternative institutions and workplaces that operate around a Christian ethic, we must not do so just for ourselves. There are plenty of non-Christian neighbours and professionals who will also be worn out by the secular culture and seeking an alternative.

Without access to mentors and organization sponsors who can provide much-needed advice, coaching, and counsel, many of us are not prepared for the real game that is being played. It is as if we are trying to play soccer on a baseball diamond.

There is no CEO, no janitor, just people.

Designation without humanity is resignation of humanity.

The analogy with the environment [crisis] is apt, because both forms of sustainability - human and environmental - have no market value, they cannot be bought and sold. Both fall into the category of what economists call the tragedy of the commons': in an unfettered market, they are subject to its depredations without any accounting for their true value. Just as the damage to the environment has become increasingly clear, so we will see in the coming decades a growing anxiety about the erosion of human sustainability as we witness an exponential rise in depression, stress and anxiety. It is the conditions of our working lives which are one of the main causes.

What we have lost to a very great degree is the possibility of resistance, confrontation or reform of taking the struggle for freedom back into the workplace. Many of the private sector jobs worst hit by long hours and rising stress have a low rate of trade union membership. The number of workplaces with high union density and well-established collective bargaining fell from 47 per cent in 1980 to only 17 per cent in 1998.26 Two-thirds of all workplaces have no union presence at all.

As their personal connections to a geographical community shrink, so people look to work to compensate; volunteer schemes organised through the workplace and corporate social responsibility programmes become a substitute. Putnam quotes one commentator's conclusion: 'As more Americans spend more of their time "at work", work gradually becomes less of a one-dimensional activity and assumes more of the concerns and activities of both private (family) and public (social and political) life. It is the corporation which hands out advice on toddler pottytraining and childcare, offers parenthood classes and sets up a reading support programme in a local school - all of which exist in British corporations – rather than the social networks of family, friends and neighbours. This amounts to a form of corporate neopaternalism which binds the employee ever tighter into a suffocating embrace, underpinning the kind of invasive management techniques described in Chapter 4.

Stress costs British business over £400 million a year, and the Health and Safety Executive predict that the bill will continue to rise. The World Health Organisation estimates that stress will account for half of the ten most common medical problems in the world by 2020. The economic costs, and the threat of legal action, have alarmed employers and governments alike; it is these, rather than the human cost, which are driving government policy - it is the Secretary of Trade and Industry who comments on stress, not the Health Secretary. Over the last decade there has been a huge amount of research into the causes of stress, yet its incidence has continued to soar. Little has come out of the research except a burgeoning industry which offers stress consultants, stress programmes, stress counsellors, therapists and, when all that fails, lawyers to fight stress claims. This amounts to a dramatic failure of collective will either to recognise the extent of the problem or to do anything effective about it. All that is offered are sticking plasters to cover the symptoms, rather than the kind of reform of the workplace which is required to tackle the causes. According to one major study into the causes of stress, 68 per cent of the highly stressed report work intensification as a major factor.

Sustain a positive outlook. Cultivate a can-do spirit, and you will be an inspiration to employees. And, when that's a tall order, fake it until you make it! • Be known as a fair person. Employees want to be treated fairly, and you must take the necessary steps to make sure they feel that is the case. • Keep an eye on morale. Morale at the workplace can be affected positively or negatively by an incident that, although it might seem insignificant to you, might be very important to your employees. A contented group of employees will do more and better work than an unhappy group. • Set an example. If you want your employees to work hard and succeed, then set an example by doing so yourself. Be a spectacular role model! • Take responsibility for your actions. If something goes wrong and it's your fault, step up to the plate and acknowledge whatever it is that went wrong and why. • Maintain your sense of humor. Don't take yourself too seriously, and don't be in such a hurry that you haven't got time to tell or listen to a positive (tasteful) story. Studies suggest laughter and good humor go a long way in helping employees function well in the workplace. • Acknowledge good work through praise. Everyone wants to hear “well done” now and then, so make sure you acknowledge good work. Say it privately and say it within earshot of others, too. • Give credit for ideas. If one of your employees comes up with a great idea, by all means give that person the credit he or she deserves. Don't allow anyone to take an employee's idea and pass it off as his own. (Managers are sometimes accused of stealing an employee's idea; be scrupulous about avoiding even a hint of such a thing.) Beyond the basic guidelines listed above, a good manager must possess other positive qualities: • Understanding: Conventional wisdom dictates that you walk in someone else's shoes before you judge her. Keep that in mind when dealing with people in the workplace. • Good communication skills: Keep your communication skills in good working order. You might want to join speaking organizations to learn how to be a better public speaker. But don't stop there. You communicate when you send a memo, write e-mail, and lead a meeting. There's no such thing as being a “perfect” communicator. An excellent manager will view the pursuit of this art as a work in progress. • Strong listening skills: When was the last time you really listened to someone when he was talking to you? Did you give him your full, undivided attention, or was your mind thinking about five other different things? And when you are listening, do you really know what it is people are trying to tell you? (You might have to ask probing questions in order to get the message.) • Leadership: Employees need good leaders to help guide them, so make sure your leadership skills are enviable and on-duty. • Common sense: You'll need more than your fair share if you expect to be a good manager of people. Some managers toss common sense out the window and then foolishly wonder what happened when things go wrong. • Honesty: Be honest and ethical in all of your business dealings — period! • A desire to encourage: Encouragement is different than praise. Encouragement helps someone who hasn't yet achieved the goal. Employees need your input and encouragement from time to time in order to be successful, so be prepared to fill that role.

Third on my list of must-haves is GRIT, which cowboys call “Try.” It’s that quality of steely resolve ~ that mental toughness ~ that keeps you pushing toward your goal in spite of the struggles and setbacks. Although the word “grit” was long out of vogue, social scientists have recently brought it into today’s lexicon. Studies have discovered that grit is more essential to long-term success than talent or I.Q. What’s more, that’s been found to be as true for children in school as it is for adults in the workplace. People with grit are better able to handle trials and disappointments of all kinds. They realize there is an upside to failure, in that it can motivate you to redouble your efforts or try a different approach. Beyond that, learning how to cope with life’s inevitable upheavals is how you develop grit in the first place.

Christians are confronted with ethical and theological issues every day in the workplace. Preaching and ministry in urban churches must therefore help congregants form networks of believers within their vocational field and assist them in working through the theological, ethical, and practical issues they face in their work.

I have gone through Let’s Talk, Mukta Mahajani’s book on negotiations and communications at the workplace, with curiosity. Although the book essentially aims at equipping young executives with techniques and skills to deal with difficult workplace situations, it is an interesting and useful read for public servants like me, who have been groomed in an era when negotiation and communication skills were considered an art and one either had the skills or did not have them. We never believed that these skills could be acquired and then honed with right training. Of course, I firmly believe that negotiations have to be built on the foundation of trust and ethics. They should not lead to lose–lose or win– lose situations but should culminate in win–win situations. The modern-day workplace is a highly complex, multidimensional and multi-layered system manned by a diverse workforce. Human behaviour is the most important factor that makes the workplace complex and dynamic. Hundreds of Ankitas, Ketans, Rams and Vidyas struggle to achieve their desired goals at the workplace. I am certain that Mukta’s book will be of great value to them. Congratulations Mukta! Mr Sharad Pawar

I do not care what was first, the brown nose worker or the arrogant boss; I simply hate it and will not be part of it.

Power hungry managers impose a great obstacle in the progress of those who possess qualities that are better than theirs.

Workshop leaders working with business men and women also need to develop the inner empowerment to inquire deeply into corporate values. Mindfulness courses need to expand the vision to address institution problems not just personal stress in the workplace. There is the sickness of greed and aggression in capitalism. Have courses, workshop and programmes become another marketable product to avoid challenging business ethics and policies?

My call to action goes well beyond asking you to pressure your recruiting team to hire a couple of token employees. That's easy and you've been doing that for years. My call to action is that you dig deeper and place focus on making the work environment sustainable for the minorities you introduce to your team. I'm challenging you to refrain from the habitual practice of listening only to the jaded opinions of people that you are more familiar with. Consider that, although you may be under the impression that your employees have strong ethics, morals and values, there is a possibility that they mat not be telling you the entire truth when speaking about the performance or demeanor of minorities. Furthermore, I challenge you to accept that racism, ageism, ableism, classism, sizeism, homophobia, etc., are real and shaping the semblance of your organization. Accepting that fact does not mean that people you work with and trust are bad people. It simply means that many of them are naïve, fearful, and more comfortable with pointing fingers at the innocent than they are with facing and addressing their own unconscious and damaging biases.

Work Takes On New Meaning In addition, according to Hunnicutt, during the last half century we’ve begun to lose the fabric of family, culture, and community that give meaning to life outside the workplace. The traditional rituals, the socializing, and the simple pleasure of one another’s company all provided structure for nonwork time, affording people a sense of purpose and belonging. Without this experience of being part of a people and a place, leisure leads more often to loneliness and boredom. Because life outside the workplace has lost vitality and meaning, work has ceased being a means to an end and become an end in itself. Hunnicutt notes: Meaning, justification, purpose, and even salvation were now sought in work, without a necessary reference to any traditional philosophic or theological structure. Men and women were answering the old religious questions in new ways, and the answers were more and more in terms of work, career, occupation, and professions.8 Arlie Hochschild, in her 2001 book, The Time Bind, says that families now have three jobs—work, home, and repair of relationships damaged by ever more time at the office. Even corporations with “family-friendly” policies subtly reward people who spend more time at work (whether they are more productive or not). Some offices are even getting more comfortable, while homes are more hectic, inducing a guilty desire to spend more time working because it’s more restful!9 The final piece of the puzzle snaps into place when we look at the shift in the religious attitude toward work that came with the rise of the Protestant ethic. Before that time, work was profane and religion was sacred. Afterward, work was seen as the arena where you worked out your salvation—and the evidence of a successful religious life was a successful financial life. So here we are in the twenty-first century. Our paid employment has taken on myriad roles. Our jobs now serve the function that traditionally belonged to religion: They are the place where we seek answers to the perennial questions “Who am I?” and “Why am I here?” and “What’s it all for?” They also serve the function of families, giving answers to the questions “Who are my people?” and “Where do I belong?

Work hard, my friend, so you could afford some dignity! Work hard, not to be rich, but to be self-sufficient, so that you could refuse a well-paid job on moral grounds.

Work's enormous drain on time and energy is depriving relationships of care and dependence, the investment they urgently need right now. At the same time, it often adds new demands on those relationships as the stress and exhaustion spill over. Overwork erodes intimate relationships, which have never been so brittle and which, in a competitive, individualistic society, have never been so essential in supporting individual well-being, identity and security. Never have we so needed a place to call home, a place of refuge from the dictates of the market, from its crude calibration of value and its demands on us to perform. Yet at the very same moment, the time we have at home is shrinking, and the privacy we have there is fast disappearing. What is in conflict here is a labour-market ethic of individual achievement and effort, versus older ethics of the dignity of dependence and the fulfilment of selflesness.

[...] The revolution was left unfinished. The feminists of the sixties and seventies challenged the rigid division of labour between men and women; they wanted women to have access to the workplace, and men to rediscover their role at home. The psychotherapist Susie Orbach reflects on the thinking of the seventies: 'We wanted to challenge the whole distribution of work we wanted to put at the centre of everything the reproduction of daily life, but feminism got seduced by the work ethic. My generation wanted to change the values of the workplace so that it accepted family life.' This radical agenda for the reorganisation of work and home was abandoned in Britain. Instead we took on the American model of feminism, influenced by the rise of neo-liberalism and individualism. Feminism acquired shoulderpads and an appetite for power; it celebrated individual achievement rather than working out how to transform the separation between work and family, and the social processes of how we care for dependants and raise children. Trade Secretary Patricia Hewitt remembers a turning point in the debate in the UK when she was at the National Council for Civil Liberties: 'The key moment was when we organised a major conference in the seventies with a lot of American speakers who were terrific feminists. When they arrived we were astonished that they were totally uninterested in an agenda around better maternity leave, etc. They argued that we couldn't claim special treatment in the workplace; women would simply prove they were equals. You couldn't make claims on the workplace. We thought it was appalling.

While your workplace might not be your favorite place to be. God cares about your work ethic. Because of this, your leadership in your workplace should reflect Him.

I don't know what came first, the brown nose worker or the arrogant boss; I simply hate it, and I won't be part of it.

I don't care what came first, the brown nose worker or the arrogant boss; I simply hate it, and I won't be part of it.

In order for the companies to supply tea and sugar, imperial power was necessary, in India and China principally for tea, and in the Caribbean for sugar. Britain had dominion over both regions. Religion also played a part, with the Temperance movement and the Protestant work ethic driving beer and gin out of the workplace.19 And, for the working poor, tea held an important advantage over a cold glass of beer: ‘Two ounces of tea a week … made many a cold supper seem like a hot meal.

Rocking the boat is the most un/anti-American trait one could bring to the table! Disturbing or challenging the status quo is disloyal. In this sense, ironically, success in most American workplaces often results in (or is at the expense of) human and intellectual failure.

When asked, every other White privileged American—especially males—will tell you that their dream is to have their own company and brew their own beer! Ironically, their dream springs out of the total misery and toxic work environments they experience. Yet, instead of challenging and changing this reality for all, they dream of walking away and having their own company to repeat the same old game again.

In brief, anyone who has worked at one or two workplaces in America is familiar with that type of middle management or upper management individuals whose job is almost exclusively to create unnecessary tasks and procedures that turn the lives of employees under them into an absolute nightmare. What usually happens under such toxic circumstances? Nothing. A deafening silence from most employees. In fact, many employees not only remain silent out of fear of getting fired, they go as far as putting on fake smiles (or even loud laughter) to survive. Some walk around the office with the attitude of ‘I love my job!’ ‘I love my life!’ ‘I am living the dream!’ to please middle and upper management.

In reality, in most American companies, only few handpicked—arguably appointed— individuals in powerful positions; positions like leadership, finance, treasury, advisory, and so on, have the last say in what matters. Their words, no matter how nonsensical, are treated as the ultimate wisdom. Their silences are emulated by everyone else working under them, regardless of any human, capital, or ethical costs resulting from such silences. These powerful individuals are often so emotionally and intellectually abusive that employees treat even their most absurd suggestions as roadmaps dictating the direction of any company or project at hand.

Ethical leadership is also about understanding the truth about humans and our need for meaning. It is about building workplaces where standards are high and fear is low. Those are the kinds of cultures where people will feel comfortable speaking the truth to others as they seek excellence in themselves and the people around them.

If we design workplaces that permit people to find meaning in their work, we will be designing a human nature that values work,