Vocation of the business leader

8 Pg Paper-Vocation Of The Business Leader

first time with several quotations.

1

From the 24th to 26th of February 2011 a seminar entitled Caritas in Veritate: The Logic of Gift and the Meaning of Business was held at the Pontifical Council for Justice and Peace (PCJP), in collaboration with the John A. Ryan Institute for Catholic Social Thought of the Center for Catholic Studies at the University of St. Thomas and the Ecophilos Foundation. The meeting followed the October 2010 conference Caritas in Veritate and the USA, which the PCJP held in partnership with the Institute for Advanced Catholic

Studies of Los Angeles, and continued its study of business organizations in light of Pope Benedict XVI’s social encyclical Caritas in Veritate. Underlying both meetings is the Church’s firm conviction that all Christians are called to practice charity in a manner corresponding to their vocation and according to the degree of influence they wield in the polis (CIV, 7).

Business men and women, university professors and experts on the subject centred their three days of discussions on a previously published volume of texts. The intense and fruitful meeting resulted in the resolution to write a kind of vade-mecum for business men and women. It would also be a handbook to be utilized by professors in formative moments and for instruction in schools and universities. This is the origin of the reflections contained in this publication, Vocation of the Business Leader. The text is intended as an educational aid that speaks of the “vocation” of the business men and women who act in a wide range of business institutions: cooperatives, multinational corporations, family businesses, social businesses, for-profit/non-profit collaborations and so on; and of the challenges and opportunities that the business world offers them in the context of intense technological communications, short-term financial practices and profound cultural changes.

Business leaders are called to engage with the contemporary economic and financial world in light of the principles of human dignity and the common good. This reflection offers business leaders, members of their institutions, and various stakeholders a set of practical principles that can guide them in their service of the common good. Among these principles, we recall the principle of meeting the needs of the world with goods that are truly good and truly serve without forgetting, in a spirit of solidarity, the needs of the poor and the vulnerable; the principle of organising work within enterprises in ways that respect human dignity; the principle of subsidiarity, which fosters a spirit of initiative and increases the competence of the employees who are thereby considered “co-entrepreneurs”; and, finally, the principle of the sustainable creation of wealth and its just distribution among the various stakeholders.

These are difficult times for the world economy, during which many business men and women have suffered the consequences of crises that deeply reduced the income of their enterprises, risked their survival, and threatened many jobs. Nevertheless, the Church maintains the hope that Christian business leaders will, despite the present darkness, restore trust, inspire hope and keep burning the light of faith that fuels their daily pursuit of the good. Indeed, it is worth recalling that Christian faith is not only the light that burns in the heart of believers but also the propulsive force of human history.

Cardinal Peter K.A. Turkson President, Pontifical Council for Justice and Peace

Bishop Mario Toso Secretary

FOREWORD

THE LOGIC OF GIFT

2 ~ VOCATION OF THE BUSINESS LEADER

VOCATION OF THE BUSINESS LEADER

EXECUTIVE SUMMARY:

When businesses and market economies function properly and focus on serving the common good, they contribute greatly to the material and even the spiritual well-being of society. Recent experience, however, has also demonstrated the harm caused by the failings of businesses and markets. Alongside their benefits, the transformative developments of our era—globalisation, communication technologies, and financialisation—produce problems: inequality, economic dislocation, information overload, financial instability and many other pressures that interfere with serving the common good. Nonetheless, business leaders who are guided by ethical social principles, lived through virtues and illuminated for Christians by the Gospel, can succeed and contribute to the common good.

Obstacles to serving the common good come in many forms—corruption, absence of rule of law, tendencies towards greed, poor stewardship of resources—but the most significant for a business leader on a personal level is leading a divided life. This split between faith and daily business practice can lead to imbalances and misplaced devotion to worldly success. The alternative path of faith-based “servant leadership” provides business leaders with a larger perspective and helps them to balance the demands of the business world with those of ethical social principles, illuminated for Christians by the Gospel. This is explored through three stages: seeing, judging and acting, even though it is clear that these three aspects are deeply interconnected.

SEEING: The challenges and opportunities in the world of business are complicated by factors both good and evil, including four major “signs of the times” influencing business.

• Globalisation has brought efficiency and extraordinary new opportunities to businesses, but the drawbacks include greater inequality, economic dislocation, cultural homogeneity and the inability of governments to properly regulate capital flows.

• Communications technology has enabled connectivity, new solutions and products and lower costs, but its amazing velocity also brings information overload and rushed decision-making.

• Financialisation of business worldwide has intensified tendencies to commoditise the goals of work and to emphasise wealth maximisation and short-term gains at the expense of working for the common good.

• Cultural changes of our era have led to increased individualism, more family breakdowns and utilitarian preoccupations with self and “what is good for me”. As a result we have more private goods but are lacking significantly in common

goods. Business leaders increasingly focus on maximising wealth, employees develop attitudes of entitlement, and consumers demand instant gratification at the lowest possible price. As values have become relative and rights more important than duties, the goal of serving the common good is often lost.

3

JUDGING: Good business decisions are rooted in principles at the foundational level, such as respect for human dignity and service to the common good, and a vision of a business as a community of persons. Principles on the practical level guide the business leader to:

• produce goods and services that meet genuine human needs and serve the common good, while taking responsibility for the social and environmental costs of production and the supply chain and distribution and watching for opportunities to serve the poor;

• organise productive and meaningful work by recognising the dignity of employees and their right and duty to flourish in their work (work is for the person rather than the other way around), and by structuring workplaces with subsidiarity that designs, equips and trusts employees to do their best work; and

• use resources wisely in order to create both profit and well-being, to produce sustainable wealth and to distribute it justly (a just wage for employees, just prices for customers and suppliers, just taxes for the community, and just returns for owners).

ACTING: Business leaders can put aspiration into practice when their vocation is motivated by much more than financial success. When they integrate the gifts of the spiritual life, the virtues and ethical social principles into their life and work, they may overcome the divided life and receive the grace to foster the integral development of all business stakeholders. The Church calls upon business leaders to receive—humbly acknowledging what God has done for them—and to give—entering into communion with others to make the world a better place. Practical wisdom informs their approach to business and strengthens business leaders to respond to the world’s challenges not with fear or cynicism, but with the virtues of faith, hope and love. This document aims to encourage and inspire leaders and other stakeholders in businesses to see the challenges and opportunities in their work; to judge them according to ethical social principles illuminated for Christians by the Gospel; and to act as leaders who serve God.

PRACTICAL WISDOM

4 ~ VOCATION OF THE BUSINESS LEADER

INTRODUCTION

1. In the Gospel, Jesus tells us: “From everyone who has been given much, much will be demanded; and from the one who has been entrusted with much, much more will be asked” (Lk 12:48). Businesspeople have been given great resources and the Lord asks them to do great things. This is their vocation. In this young century alone, many businesses have already brought forth marvellous innovations that have cured disease, brought people closer together through technology and created prosperity in countless ways. Unfortunately, this century has also brought business scandals, serious economic disturbances and an erosion of trust in business organisations and in free-market institutions generally. For Christian business leaders, this is a time that calls for the witness of faith, the confidence of hope and the practice of love.

2. When businesses and markets as a whole are functioning properly and are regulated in an effective manner by governments, they make an irreplaceable contribution to the material and even spiritual well-being of humankind. When business activity is carried out justly and effectively, customers receive goods and services at fair prices; employees engage in good work and earn a livelihood for themselves and their families; and investors earn a reasonable return. Communities see their common resources put to good use and the overall common good is increased.

3. When managed well, businesses actively enhance the dignity of employees and the development of virtues, such as solidarity, practical wisdom, justice, industriousness and many others. While the family is the first school of society, businesses, like many other social institutions, continue to educate people in virtue, especially those young men and women who are emerging from their families and their educational institutions and seeking their own places in society. Those who come from socially disadvantaged backgrounds and who experience social isolation may also

find their places within companies. Furthermore, businesses promote healthy interdependence among the peoples of different nations by promoting interaction between them in a way that is mutually beneficial. They may thus become vehicles of cultural engagement and promoters of peace and prosperity.

4. All of these potential benefits encourage the Church to take a lively interest in business. Where businesses succeed, people’s lives can be significantly improved; but where they fail, great harm can result. A market economy must be based on the pursuit of the common good in freedom, but freedom without truth leads to disorder, injustice and social fragmentation. Without guiding principles and virtuous leadership, businesses can be places in which expediency displaces justice; power corrupts wisdom; technical instruments are detached from human dignity; and self-interest marginalises the common good.

5. We wish to speak specifically to Christian business leaders, who have at the heart of their work the deep sense of God’s calling to be collaborators in creation. Such leaders play an important role in engendering and advancing ethical social principles in their day-to-day routines, drawing on the Catholic social tradition where appropriate. We also wish to speak to all business leaders of good will who have an influence on the behaviours, values and attitudes of the people comprising their enterprises. From CEOs to heads of teams to those with informal influence, business leaders of all kinds play a critical role in shaping economic life and creating the conditions for all people to develop integrally through business institutions. Such institutions are highly diverse, including cooperatives, multinational corporations, small entrepreneurial start-ups, employee-owned businesses, family businesses, social businesses, partnerships, sole- proprietorships, joint ventures with government and for-profit/non-profit collaborations. Some of these businesses are publicly traded stock companies, while most are privately held. Some have revenues larger than many countries, but most are small. Some are owned by thousands of investors,

5

others are owned by a single person or family. Some are legally defined as for-profit entities; others have a new legal standing and are termed “social businesses” with a special status. Business is a diverse institution, and as Pope Benedict XVI has pointed out, the Church addresses business in all of its forms.1

6. The vocation of the businessperson is a genuine human and Christian calling. Pope Francis calls it “a noble vocation, provided that those engaged in it see themselves challenged by a greater meaning in life; this will enable them truly to serve the common good by striving to in crease the goods of this world and to make them more accessible to all”. The importance of the businessperson’s vocation in the life of the Church and in the world economy can hardly be overstated. Business leaders are called to conceive of and develop goods and services for customers and communities through a form of market economy. For such economies to achieve their goal, that is, the promotion of the common good, they should be structured on ideas based on truth, fidelity to commitments, freedom and creativity.

7. Business leaders have a special role to play in the unfolding of creation. They not only provide goods and services and constantly improve them by innovating and by harnessing science and technology, but they also help to shape organisations that will extend this work into the future. In Laborem Exercens, St. John Paul II reminded us “of the fundamental truth that man, created in the image of God, shares by his work in the activity of the Creator and that, within the limits of his own human capabilities, man in a sense continues to develop that activity and perfects it as he advances further and further in the discovery of the resources and values contained in the whole of creation”.3

8. Building a productive organisation is a primary way in which businesspeople can share in the unfolding of the work of creation. When they realise that they are participating in the work of the Creator through their stewardship of productive organisations, they may begin to realise the grandeur and awesome responsibility of their vocation.

9. Businesses certainly have the potential to be a force for great good in any society, and many do live up to their moral and economic promise. Numerous obstacles, however, may stand in the way of realising this potential. Some of these obstacles are external to the business: for example, the absence of the rule of law or international regulations, corruption, destructive competition, crony capitalism, excessive state intervention or a culture hostile to entrepreneurship in one or more of its forms. Business leaders have less influence on these than on internal obstacles, such as treating employees as mere “resources”, treating the business itself as no more than a commodity, rejecting a proper role for government regulation of the market place, making money from products that are not truly good or services that do not truly serve, or exploiting natural resources in a destructive way.

BEYOND CAREER TO CALLING

6 ~ VOCATION OF THE BUSINESS LEADER

10. Chief among these obstacles at a personal level is a divided life, or what Vatican II called “the split between the faith which many profess and their daily lives”. It is “one of the more serious errors of our age”.4 Dividing the demands of one’s faith from one’s work in business is a fundamental error that contributes to much of the damage done by businesses in our world today, including overwork to the detriment of family or spiritual life, an unhealthy attachment to power to the detriment of one’s own good, and the abuse of economic power in order to make even greater economic gains. In this regard, the Church remains mindful of the words of Jesus himself: “No one can be the slave of two masters. He will either hate the first and love the second or be attached to the first and despise the second. You cannot love both God and money” (Mt 6:24). Business leaders who do not see themselves as serving others and God in their working lives will fill the void of purpose with a less worthy substitute. The divided life is not unified or integrated: it is fundamentally disordered, and thus fails to live up to God’s call.

11. Fragmentation of this kind can ultimately lead to idolatry—an all-too-common occupational hazard of business life that threatens both individuals and organisations. It means abandoning one’s call to relationship with a loving Creator, as the Israelites did at the foot of Mount Sinai when they crafted and worshipped a golden calf. The golden calf is a symbol of misplaced devotion, born of a false idea of success.5 There are many surrogates for the golden calf in modern life. They emerge when “the sole criterion for action in business is thought to be the maximization of profit”;6 when technology is pursued for its own sake; when personal wealth or political influence fails to serve the common good; or when utilitarian or consequential reasoning becomes dominant.7 Each of these “golden calves” amounts to a kind of fixation, usually accompanied by rationalization. Each has the capacity to “entrance” us, as Pope Benedict XVI says in his social encyclical Caritas in Veritate,8 and business leaders must pay careful attention to avoid the lure of idolatry.

12. The manifold pressure that business leaders face may lead them to forget the Gospel call in their daily professional activities. It may seduce them into believing, falsely, that their professional lives are incompatible with their spiritual lives. They may then concentrate excessively on material resources and/or worldly success. When this happens, business leaders risk valuing status and fame over lasting accomplishment, and consequently risk losing their good judgment. Business leaders may be tempted, whether from self-centredness, pride, greed or anxiety, to reduce the purpose of business solely to maximising profit, to growing market share or to any other solely economic good. In this way, the good that a market economy may do, for individuals and for society, can be diminished or distorted.

7

13. Well-integrated business leaders can respond to the rigorous demands placed upon them with a servant attitude, recalling Jesus washing the feet of His disciples. Leadership in this servant spirit is different from the authoritarian exercise of power too often present in business organisations. It distinguishes Christian executives and the work environment that they seek to foster. In living business responsibilities in such a manner, in developing true servant leadership, they give freely of their expertise and abilities. In figuratively washing the feet of their collaborators, business leaders more fully realise their noble calling.

14. An important part of the business leader’s vocation is practising ethical social principles while conducting the normal rhythms of the business world. This entails seeing the situation clearly, judging with principles that foster the integral development of people, and acting in a way that implements these principles in light of one’s unique circumstances and in a manner that is consistent with the teaching of the Faith. The rest of this document is organised accordingly: see, judge, act.9

16. Christian business leaders must be able to see this world in a way that allows them to make judgments about it, to build up its goodness and truth, to promote the common good and to confront evil and falsehood. The Making Judgements section of this text offers help in this kind of assessment. Here the aim is to present a short summary of some key factors affecting business activity today, indicating where possible their good, bad and context-dependent aspects from the perspective of the business leader.

17. Among the many complex factors that influence business locally and globally, there are four which stand out as worthy of special mention, having fundamentally changed the context of business over the last quarter-century. The first three are closely related to each other: (1) globalisation, (2) new communication technologies, and (3) the financialisation of the economy. The fourth factor, cultural changes—and, in particular, the challenge of individualism and accompanying moral systems of relativism and utilitarianism—may arguably present the greatest dangers to Christian business leaders. There are of course many other factors that have a bearing on business today (state regulation, the role of international authorities, unions, environmental issues, work/family tensions, consumerism and more), all of which deserve analysis, but in order to be succinct we will only examine these four.

SEEING THE WORLD OF BUSINESS: CHALLENGES AND OppORTUNITIES

15. The business leader faces a world characterised by a complicated mix of factors. To try to understand them, we need to follow the guidance given in the document Gaudium et Spes of Vatican II; that is, we have the task “of scrutinizing the signs of the times and of interpreting them in the light of the Gospel”.10 Some of these signs point to factors that limit what leaders can do to realise the good by constricting their behaviour and closing down avenues of creativity. Other factors create new opportunities for managers and entrepreneurs to serve the common good and the potential for new circles of solidarity to infuse our social, political and economic life. The world around us, therefore, presents a complex interplay of light and dark, of good and evil, of truth and falsehood, of opportunities and threats.

GOOD COMMON

8 ~ VOCATION OF THE BUSINESS LEADER

18. Globalisation: The rise of a single global economic order is one of the distinguishing features of our age. The term “globalisation” points to a worldwide process of intensification of the movement of both outputs and inputs, especially labour and capital, bringing with it a growing web of social interconnection. With the end of the Cold War and the opening up of many emerging markets, the marketplace for businesses around the world has expanded enormously. This has created new opportunities and new threats. Whole peoples who were previously excluded from the world economic system can now participate in and benefit from it. Greater efficiencies have made more products and services affordable for more people. Two significant concerns, however, have been highlighted by Pope Francis.

• The first addresses rising inequities. Greater world output has been accompanied by greater inequality in the distribution of income and wealth, both within countries and between them. For instance, regional economic zones, with free movement of goods and even single currencies, encourage trade and stimulate innovation. They are not, however, always accompanied by equally free possibilities for the movement of working people in search of employment. Pope Francis has forcefully critiqued this economy of exclusion and inequality and decried the accompanying “globalization of indifference”.

• Pope Francis also addresses threats to culture. He explains: “In many countries globalization has meant a hastened deterioration of their own cultural roots and the invasion of ways of thinking and acting proper to other cul tures which are economically advanced but eth ically debilitated”.11 Markets have gone from being relatively homogeneous culturally to highly diverse. This is positive in that it brings different cultures into greater communication with one another; however, aggressive competition and the global marketing of standardised products can lead to cultural imperialism and loss of diversity.

19. Behind all these changes is the fundamental reality that capital has acquired new freedom: no longer does it have to account to the people in the countries where its profits are made.12 It is as if economic power had acquired an extraterritorial status. Companies are able to react to profit opportunities quite independently of their national authorities—and in so doing they play a key role not only in the organisation of the economy but of society. Thus globalisation is modifying the foundations of the economy and the polity, reducing the degrees of freedom of nation-states: the familiar nation-state’s political- economic instruments are tied to a well-defined territory, whereas multinational companies can produce goods in one country, pay taxes in another and claim assistance and state contributions in yet a third. Business has become much more influential than previously in this changed context of a globalized economy, and consequently carries the potential for great good or harm.

20. Communication technology:13 The revolution in communication technology brought by the Internet has had significant effects, both positive and negative, upon business management. On the positive side, Internet-based collaboration is developing new products and solutions to age-old problems. Such products and solutions have reduced the costs for people to connect globally. New business models combine collaboration and competition in unique ways to meet needs that previously were inadequately served or left completely unsatisfied. Consumer/stakeholder groups are empowered to apply pressure on global businesses and highlight poor practices in issues ranging from respect for human rights to environmental protection in poorer parts of the world. This activism reduces the cost penalty borne by those companies that behave responsibly in these parts of the world.

9

21. On the negative side, we now live in a world of instant gratification and an overabundance of information. In such a world, as is commonly noted, ‘the urgent can drive out the important’. Every message becomes a priority when instant communication insists on our attention. We seem to have no time for well-studied and thoughtful decisions on complex matters. Decisions—even important ones—are increasingly made without adequate consideration and with too little shared information. Faced with more difficulty in preparing for and explaining decisions, leaders rely on their experience. Thus, their personal values and beliefs become even more critical in framing their decision-making.

22. Financialisation of the economy: The combination of globalisation with its expansion of markets and earnings and new communication technologies has brought the financial sector to great prominence in business. The term “financialisation” describes the shift in the capitalist economy from production to finance. The revenue and profits of the financial sector have become an increasingly large segment of the world-wide economy. Its institutions, instruments and motives are having a significant influence on the operations and understanding of business. While the recent financial crisis has brought about a wave of criticisms of the negative effects of financialisation, the financial sector has also: given millions of people easier access to credit for consumption and production; sought to spread risk through derivative instruments; created ways to leverage capital to make it more productive; and more. The financial sector has also produced social or ethical funds allowing investors to apply their values in supporting or avoiding certain industries or certain companies. These funds represent an important and fast-growing development that is set to grow further after some promising results during the financial crisis. Caritas in Veritate points out that ethical investment should be the norm: “Efforts are needed—and it is essential to say this—not only to create ‘ethical’ sectors or segments of the economy or the world of finance, but to ensure that the whole economy—the whole of finance—is ethical, not merely by virtue of an external label, but by its respect for requirements intrinsic to its very nature”.14

23. But despite these positive developments, financialisation has contributed to a whole assortment of negative trends and consequences. We will address only two—commoditisation and short-termism. Financialisation has tended to completely commoditise businesses, reducing the meaning of this human enterprise to nothing but a price. In particular, the financial sector has contributed to this commoditising trend by equating the purpose of business to shareholder wealth maximization. Shareholder value has become virtually the sole metric by which business leaders determine their performance and their worth. In the current climate, the call to “maximise shareholder wealth” remains dominant and is the leading theory taught in many business schools. Along with this commoditisation have come short-term mentalities under which leaders are tempted to become fixated on the upside potential for short-term success, and to downplay the consequences of excessive risk-taking and strategic failure. It is not surprising that the opportunity to acquire enormous wealth in relatively short timeframes provides a strong incentive for dysfunctional behaviour. Pope Benedict XVI noted these dangers when he wrote: “Without doubt, one of the greatest risks for businesses is that they are almost exclusively answerable to their investors, thereby limiting their social value…. [I]t is becoming increasingly rare for business enterprises to be in the hands of a stable director who feels responsible in the long term, not just the short term, for the life and results of the company”.15

10 ~ VOCATION OF THE BUSINESS LEADER

MAkING JUDGMENTS: THE IMpORTANCE OF ETHICAL SOCIAL pRINCIpLES

27. Dealing with the complex context of business described in our last section requires good judgment on the part of its leaders, judgments that are wise and rooted in reality and in truth. The ability to make reasoned judgments, however, must be nurtured in the moral and spiritual culture from which business leaders come, namely their families, religion, educational institutions and the larger communities to which they belong. For the Christian business leader, at the heart of that culture is the Gospel of Jesus Christ.

24. Cultural changes: As already discussed, the impact of new levels of contact between nations through globalisation, and between individuals through technology, has resulted in significant cultural change. For the Christian business leader, two related key cultural changes have been the turn to individualism in the West and higher levels of family breakdown than in the past. With a strongly utilitarian view of economics and even of society on the rise, whole populations are encouraged to focus on achieving “what works for me”, independently of the effects on others, with results that negatively impact family life. “Values” are seen as relative, measured by their contribution to individual preferences and business gains. Work becomes simply a means to afford the pleasures of life that each person chooses. Rights become much more important than duties; sacrifice for a larger good is no longer considered. These attitudes fuel the drive of top management to claim a disproportionate share of the wealth created, for employees to nurture an attitude of entitlement and for customers to expect instant gratification.

25. Fortunately, new movements and programs have been developed in an effort to take moral and spiritual life more seriously in relation to business. Faith-and-work groups, spirituality of work programs, business ethics training and social responsibility projects, are all helping business leaders to manage their companies in the spirit of St. Paul’s exhortation: “But test everything; hold fast what is good” (1 Thes 5:21).16 Many of these groups and movements are enabling business leaders to recognise their work as a vocation and the role their businesses play in contributing to the common good.

26. There is no doubt that globalisation, enhanced communication and financialisation can have positive consequences for the human community. A healthy respect for short-term financial performance can also be positive if it is but one contributor to decision-making rather than being its sole driver. All these trends, however, need to be guided by ethical social principles, illuminated for Christians by the Gospel and embedded in sound cultural institutions. Without such a constant influence, they risk being detrimental to “integral human development”.17 This is where the social teachings of the Church and our belief in God’s love can offer an authentic perspective, enabling business leaders to fulfil their Christian calling.

11

HUMAN DIGNITY

28. This Gospel is a message of love that is found not primarily in a theory or an ethic, but in a relationship with Christ.18 It is this relationship, this vocation to love, which, if we permit it, will animate and strengthen the life of every Christian. It has ethical and religious implications for all Christians and for business leaders in particular. These implications are identified in what the Church calls its social tradition, a living dialogue between faith, reason and action. This tradition has grown through a complementary relationship between authoritative teachers (Catholic social teachings), insightful scholars (Catholic social thought) and effective and principled practitioners (Catholic social practice). Like all traditions, it is constantly developed, purified and readjusted as Christians, including business leaders, seek discernment and excellence in their professional lives.

29. An important part of this tradition for business has been an articulation of ethical social principles at both foundational and practical levels, and a vision of a business as a community of persons. Together these provide guidance for true business excellence, since they are founded on who the human person is, and on what human flourishing can be in business, the wider community and the world.

I. FOUNDATIONAL ETHICAL PRINCIPLES FOR BUSINESS: HUMAN DIGNITY AND

THE COMMON GOOD

30. Human dignity: At the very foundation of the Church’s social tradition stands the conviction that each person, regardless of age, condition or ability, is an image of God and so endowed with an irreducible dignity or value. Each person is an end in him or herself, never merely an instrument valued only for its utility—a who, not a what; a someone, not a something.19 This dignity is possessed simply by virtue of being human. It is never an achievement, nor a gift from any human authority; nor can it be lost, forfeited, or justly taken away. All human beings regardless of individual properties and circumstances enjoy this God-given dignity.

31. Thanks to this human dignity, each person has the right—indeed the obligation—to pursue his or her vocation and to strive for personal fulfilment in communion with others. In turn, this also entails that each of us has a duty to avoid actions that impede the flourishing of others and, as far as possible, a duty to promote that flourishing, for “we are all really responsible for all”.20

32. More specifically, human beings demonstrate that they bear the image of the Creator in their capacities to reason and to choose freely, as well as in their inclination to share their lives with others (their social nature). Human flourishing, therefore, always involves reasoning well, choosing freely in accord with reason and living in society. Indeed, it is only in community, that is, in communion with others, that a person can genuinely develop in ability, virtue, and holiness.

33. To be sure, because each person has a transcendent destiny to share forever in the life of God, earthly flourishing will never be complete, but this does not mean that people’s earthly circumstances are unimportant. On the contrary, earthly flourishing is an important element of a good human life. Moreover, the lack of material resources, as well as their overabundance, are often obstacles to, or distractions from, the pursuit of virtue and holiness.

12 ~ VOCATION OF THE BUSINESS LEADER

34. Common good: The social nature of human beings, reflecting the community of the Trinity, points to another foundational principle, the importance of the common good. The Second Vatican Council defined the common good in the following way: “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfilment more fully and more easily”.21 Common goods are developed between human beings whenever they act purposefully together towards a shared goal. So building a friendship, a family or a business creates a common good shared between friends, family members and all the various people involved in a business. Common goods are possible because we are relational beings who do not only have individual goals, and who do not only grow individually. We also participate in truly shared and common projects that generate shared goods from which all participants benefit. The common good embraces and supports all the goods needed to allow all human beings to develop, individually and communally.

35. Businesses produce many of the important conditions that contribute to the common good of the larger society. Their products and services, the jobs they provide and the economic and social surplus they make available to society, are foundational to the good life of a nation and of humanity as a whole. Countries that do not have enough business activity tend to lose their best-trained people to other countries because they cannot see a future for themselves or their families in their present situations. Some societies do not produce enough collective and public goods to ensure human life in dignity. Businesses are therefore essential to the common good of every society and to the whole global order. They contribute best when their activities are allowed to be oriented toward, and to be fully respectful of, the dignity of people as ends in themselves with moral and religious freedom—people who are intelligent, free and social.

36. Truly prosperous businesses and markets depend upon any number of contributions from the larger society. If we think of public goods such as the rule of law, property rights, free and open competition, the provision of sound currencies and fiscal policies critical transportation and communication infrastructures, we realize that businesses simply cannot operate effectively outside the structures of a good society. Where these public goods and elements of the common good are absent or do not function properly, businesses suffer. And it is not only upon sound government that business depends. Even before the State, one needs a healthy moral-cultural environment in which to educate the young, to develop them in skill and virtue and to prepare them for employment. Benefiting from the resources society makes available, business and commercial activities in turn, conduct themselves so as to respect and sustain the common good.

37. Businesses also support the well-being of members of society through their other key functions. At the very least, a good business carefully avoids any actions that undermine the local or global common good. More positively, these businesses actively seek ways to serve genuine human needs within their competence and thus advance the common good. In some cases they actively promote more effective regulation on a regional, national or international level. For example, some destructive business strategies, including corruption, exploitation of employees or destruction of the natural environment, might thereby lower short-term costs for themselves, while leaving the much higher long-term costs to future generations of the local society. If such strategies are legal, they create competitive advantages for less morally conscious enterprises at the expense of more conscientious competitors, who act morally and thus incur the real, higher costs of such undertakings. Such a “race to the bottom” usually cannot be overcome by individual moral engagement alone; rather it calls for a better institutional framework for all participants in the market.

13

II. PRACTICAL ETHICAL PRINCIPLES FOR BUSINESS 38. In a market system, respect for human dignity and the common good are foundational principles that should inform the way we organise the labour and capital employed and our processes of innovation. The main purpose of individual businesses and commercial systems is to address real human needs, which is to say the relevant needs of everyone who is served in some way by a business. In particular, there are three interdependent activities that businesses should take up:

• addressing genuine human needs through the creation, development and production of goods and services;

• organising good and productive work

• using resources to create and to share wealth and prosperity in sustainable ways.

39. The Church’s social tradition addresses these three interdependent spheres of activity by providing practical principles to help guide decision-makers in the good they may do. Building on the foundational principles, these practical principles aim to respect the multi-cultural and multi-faith situations that are characteristic of business environments today. They also help clarify the vocation of the Christian businessperson and the role of a true business leader.

Meeting the needs of the World through

goods And services

40. Successful businesses identify and seek to address genuine human needs at a superior level of excellence, using a great deal of innovation, creativity and initiative. They produce what has been produced before but often—as in the arenas of medicine, communication, credit, food production, energy, and welfare provision—they invent entirely new ways of meeting human needs. And they incrementally improve their products and services, which, where they are genuinely good, improve the quality of people’s lives.

41. In contribution to the common good:22 As the Compendium of the Social Doctrine of the Church puts it: “Businesses should be characterised by their capacity to serve the common good of society through the production of useful goods and services”.23 Business is inherently other-centred: a business joins together people’s gifts, talents, energies and skills to serve the needs of others. This in turn supports the development of the people who do the work. The tasks they perform in common bring forth the goods and services needed by a healthy community. “The business leader is not a speculator, but essentially an innovator. The speculator makes it his goal to maximise profit; for him, business is merely a means to an end, and that end is profit. For the speculator, building roads and establishing hospitals or schools is not the goal, but merely a means to the goal of maximum profit. It should be immediately clear that the speculator is not the model of business leader which the Church holds up as an agent and builder of the common good”.24 Rather, the Christian business leader serves the common good by creating goods that are truly good and services that truly serve. The goods and services that businesses produce should meet authentic human needs, so

WORLD NEEDS

14 ~ VOCATION OF THE BUSINESS LEADER

they include not only things with clear social value—such as lifesaving medical devices, microfinance, education, social investment, fair trade products, health care or affordable housing—but also anything that genuinely contributes to human development and fulfilment, ranging from simple products, such as bolts, tables and fabrics, to complex systems such as waste removal, roads and transportation.

42. In 1931, Pope Pius XI wrote in his encyclical letter, Quadragesimo Anno, of the importance of businesses “producing really useful goods” for others.25 The good entrepreneur is one who “gives first thought to service and second thought to gain, who [. . .] employs workingmen for the creation of goods of true worth; who does not wrong them by demanding that they take part in the creation of futilities, or even harmful and evil things; who offers to the consumer nothing but useful goods and services rather than, taking advantage of the latter’s inexperience or weakness, betrays him into spending his money for things he does not need, or that are not only useless but even injurious to him”.26 Needs ought to be contrasted with mere wants, which might be characterised as those desires that are not essential to human well-being. In extreme cases, satisfying mere wants may even be detrimental to human well-being as, for example, in the sale of non-therapeutic drugs, pornography, gambling, violent video games and other harmful products. This preoccupation with wants, often called “consumerism”, severs production and consumption from the common good and impedes the development of the person.27 Goods that are truly good serve the needs of consumers in a hierarchical order; the need for nutritious goods, for example, clearly outweighs the wants of gambling entertainment. This is an objective order, which is why the production of goods and services must abide by truth instead of mere pleasure or utility.

43. In solidarity with the poor: The production of goods and services has “a progressively expanding chain of solidarity”, which raises several critical issues and opportunities for the business community.28 One is the importance of identifying, in a spirit of solidarity, the real needs of the poor and the vulnerable, including people with special needs, which are often overlooked in a marketplace driven by short-term profit.29 The Christian business leader is alert for opportunities to serve these neglected populations and sees this not only as a proper social responsibility but also as a great business opportunity. Developments in the field of the “bottom of the pyramid” products and services— such as microenterprises, microcredit, social enterprises, and social investment funds—have played an important role in addressing the needs of the poor. These innovations will not only help to lift people from extreme poverty but could also spark their creativity and entrepreneurship and contribute to launching a dynamic of development.30

15

from that perspective, we should find a joint commitment from both the employer and the employee to elevate work to that splendid vision. It is the union of sound business practice and ethics.

46. Recognising the subjective dimension of work acknowledges its dignity and importance. It helps us to see that work is for the person and not the other way around.34 Employees are not mere “human resources” or “human capital”. Consequently, work must be designed for the capacities and qualities of human beings, and so we must not simply require that people adapt to their work as if they were machines. Good work gives scope for the intelligence and freedom of workers; it promotes social relationships and real collaboration; and it does not damage the health and physical well-being of the worker, let alone spiritual well-being and religious freedom. To arrange good work, leaders need to have the freedom, responsibility and ability to develop the right person in the right job. Good work is directed toward satisfying genuine human needs so that workers may provide for themselves and their families while also serving the flourishing of others. Good work must be sufficiently well-organised and managed to be productive so that the worker can indeed earn his or her living. Moreover, reward structures should make sure that those workers who do engage their labour in a sincere way also receive the necessary esteem and compensation from their companies. In the encyclical Mater et Magistra, St. John XXIII is perfectly clear on this point: “if the whole structure and organisation of an economic system is such as to compromise human dignity, to lessen a man’s sense of responsibility or rob him of opportunity for exercising personal initiative, then such a system, We maintain, is altogether unjust—no matter how much wealth it produces, or how justly and equitably such wealth is distributed”.35

orgAnising good And Productive Work

44. Businesses create goods and services and organise the work people do together. Successful businesses design work that is good and effective, efficient and engaging, autonomous and collaborative. The way human work is designed and managed has a significant impact on whether an organisation can compete in the marketplace and whether people will flourish through their work. St. John Paul II explained that “whereas at one time the decisive factor of production was the land, and later capital—understood as a total complex of the instruments of production—today the decisive factor is increasingly man himself, that is, his knowledge, especially his scientific knowledge, his capacity for interrelated and compact organisation, as well as his ability to perceive the needs of others and to satisfy them”.31 With increasing globalisation and a rapidly changing marketplace, the farsighted organisation of work assures an organisation’s agility, responsiveness and dynamism. This may be expedited where sensible regulations ensure that economic relations and mentalities can develop in a sustainable way, and that virtuous businesses can effectively profit and excel through their achievements.

45. Foster dignified work: “It is a scandal,” Pope Pius XI wrote, “when dead matter comes forth from the factory ennobled, while men there are corrupted and degraded”.32 The grandeur of human work not only leads to improved products and services, but also develops the workers themselves. The Catholic social tradition has been particularly outspoken about the nature of work and how it affects the person. St. John Paul II spoke of “the subjective dimension of work”, distinguishing it from its “objective dimension”. He set forth a beautiful vision, indicating that when people work, they do not simply make more, but they become more. The changes brought about by work cannot be fully accounted for by its objective dimension. The worker, the subject of work, is also greatly affected by his or her own work. Whether we think about executives, farmers, nurses, janitors, engineers or tradespeople, work changes both the world (objective dimension) and the worker (subjective dimension). Because work changes the person, it can enhance or suppress that person’s dignity; it can allow a person to develop or to be damaged. Thus “the sources of the dignity of work are to be sought primarily in the subjective dimension, not in the objective one”.33 When we regard work

SUBSIDIARITY

16 ~ VOCATION OF THE BUSINESS LEADER

• To define the scope of autonomy and decision making at every level in the company. The business leader should allow these to be as significant as possible, but set clear limits so that decision rights do not exceed a person or group’s access to the information required to make the decision, and so that the consequences of their decisions do not go beyond their realm of responsibility.

• To provide employees the needed tools and training and to ensure that they have the knowledge and skills to carry out their tasks.

• To establish a corporate culture of trust so that those to whom tasks and responsibilities have been given will make their decisions with genuine freedom. The company informed by subsidiarity nurtures mutual respect and shared responsibility among all personnel. It allows employees to clearly appreciate the link between good results and their sincere engagement.

This last point about decision-making is what distinguishes subsidiarity from delegation. Someone who delegates confers responsibility or decision-making power, but it can be taken back at any time. So delegation does not call employees to the same level of excellence and genuine engagement as do arrangements governed by the principle of subsidiarity, and thus, the employees are less likely to grow and to accept their full esponsibility.

50. Under the principle of subsidiarity, employees on a lower level who are trusted, trained and experienced, know precisely the extent of their responsibilities and are free to make decisions, can fully use their freedom and intelligence, and thus are enabled to develop as people; they are indeed “co-entrepreneurs”. For business leaders on every level, from team leader up to chief executive, this is very demanding but rewarding. Working under the principle of subsidiarity calls for restraint and a humble acceptance of the role of a servant leader.

47. Create participatory structures: The principle of subsidiarity is rooted in the conviction that, as images of God, the flourishing of human beings entails the best use of their gifts and freedom. Human dignity is never respected by unnecessarily constraining or suppressing gifts and freedom. The principle of subsidiarity recognises that in human societies, smaller communities exist within larger ones. For example, a family, itself a small community, is part of a village or a city, which in turn is part of a county, a state or province, then a nation and so on. The principle insists that the gifts and freedom of those closest to the effects to be felt should not be arbitrarily disregarded. As St. John Paul II pointed out, “a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view to the common good”.36

48. The principle of subsidiarity, usually applied to the structures of the State, applies as well to business organisations. We develop best in our work when we use our gifts and freedom to achieve shared goals and to create and sustain right relationships with one another and with those served by the organisation. In other words, the more participatory the workplace, the more likely each worker will be to develop their gifts and talents. Employees should have a voice in their work, especially in the day-to-day work. This fosters initiative, innovation, creativity and a sense of shared responsibility.

49. The principle of subsidiarity offers business leaders great insights. It encourages them to use their power at the service of everyone in their organization and prompts them to question whether their authority serves the development of all their employees. Specifically, this principle engages business leaders in three related responsibilities:

17

52. Stewarding resources: Scripture teaches that good stewards are creative and productive with the resources placed in their care.38 They do not merely take from creation’s abundance; instead they use their talents and skills to produce more from what has been given to them. One manifestation of this within the business context is financial profit—the surplus of retained earnings over expenses—which allows an organisation to be sustainable. The best business leaders use resources effectively and maintain reasonable levels of revenue, margin, market share, productivity and efficiency, in order to ensure the viability of the organisation. If financial wealth is not created, it cannot be distributed and organisations cannot be sustained.

53. While profitability is an indicator of organisational health, it is neither the only one, nor the most important by which business should be judged.39 Profit is necessary to sustain a business; however, “once profit becomes the exclusive focus, if it is produced by improper means and without the common good as its end, it risks destroying prosperity and creating poverty”.40 Profit is like food. An organism must eat, but that is not the overriding purpose of its existence. Profit is a good servant, but it makes a poor master.

creAting sustAinABle WeAlth And