By Thomas W. Dunfee, Yukimasa Nagayasu (auth.), Thomas W. Dunfee, Yukimasa Nagayasu (eds.)
Business Ethics: Japan and the worldwide Economy offers a multicultural standpoint of world company ethics with precise emphasis on jap viewpoints. unlike the common enterprise ethics publication written essentially from the perspective of Western tradition and economic system, the vast majority of the paintings is through Asian students, delivering an historic evaluation of the spiritual, clinical and cultural phenomena which converged to create smooth eastern company ethics. views from socioeconomics, sociology, social agreement and utilized company ethics give a contribution to the research of ethical matters. a brand new eastern method of ethical technological know-how, Moralogy, is brought and its implications for phenomena comparable to the Keiretsu process are explored. at the same time, well known Western ethicists discover the position of ethical language and the results of Kantian ethics and contractarian techniques for constructing common ethical standards.
simply because Japan is an financial superpower, it's serious to appreciate the hidden monetary tradition, paintings ethic, and frame of mind in enterprise. We needs to detect those are the result of an integration of historic elements, akin to Shintoism, Buddhism, Confuctianism and sleek Western technology and know-how. Business Ethics: Japan and theGlobal Economy offers philosophical and anthropological analyses of the japanese fiscal brain, departing from earlier stereotyped ways. Theoretical discussions established upon social agreement thought are provided so that it will construct moral norms with cross-cultural task for multinational fiscal actions. From any such common stance, useful proposals are awarded to transnationalize the Keiretsu process and different jap financial institutions.
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Additional resources for Business Ethics: Japan and the Global Economy
38-43. 231t is said that the original idea of this philosophy came from Confucianism, because Confucianism placed emphasis on a virtue of filial piety. But the virtue of filial piety has long been extended and made sophisticated in such a way as to include various virtues not only toward parents and ancestors but also toward nature, social benefactors, descendants and so forth. Namely, neo-Confucianism has considered that the universe, the natural environment, ancestors and the community allow a person to live on this earth.
Buddhism tells that what makes it possible for a person to live is not due to his or her own power, but due to others' support and sacrifice. If we look back to the past, we can say that every person's life depends on his or her parents, grandparents and other ancestors. If we look around our society, we cannot help admitting that not only other people surrounding the person but also many animals and plants support his or her life. Buddhism regards these benefits as ethical debts the person owes, and therefore insists on the 37 Second is the fellow circle, which includes friends, colleagues, distant relatives and the like.
The Japanese Fair Trade Commission, "KigyoShudan no Jittai Nituite" ("Research on Corporate Groups "), Feb. 1992. These latest reports conclude that Japanese business practices and corporate groups are not monopolistic. 48 how producers can respond to retailers' or wholesalers' expectations. 42 In the case of consumer electronics (a typical example of the vertical keiretsu), if existing suppliers cannot respond to the requests sufficiently, the assemblers are likely to reduce the amount of the order to their suppliers, while starting new transactions with new part makers.