Professional Documents
Culture Documents
What are the differences between values, morals and ethics? They all provide behavioral
rules, after all. It may seem like splitting hairs, but the differences can be important when
persuading others.
Values
Values are the rules by which we make decisions about right and wrong, should and
shouldn't, good and bad. They also tell us which are more or less important, which is useful
when we have to trade off meeting one value over another.
Dictionary.com defines values as:
Morals
Morals have a greater social element to values and tend to have a very broad acceptance.
Morals are far more about good and bad than other values. We thus judge others more
strongly on morals than values. A person can be described as immoral, yet there is no word
for them not following values.
Dictionary.com defines morals as:
n : motivation based on ideas of right and wrong
Ethics
You can have professional ethics, but you seldom hear about professional morals. Ethics
tend to be codified into a formal system or set of rules which are explicitly adopted by a
group of people. Thus you have medical ethics. Ethics are thus internally defined and
adopted, whilst morals tend to be externally imposed on other people.
If you accuse someone of being unethical, it is equivalent of calling them unprofessional
and may well be taken as a significant insult and perceived more personally than if you
called them immoral (which of course they may also not like).
Dictionary.com defines ethics as:
A theory or a system of moral values: An ethic of service is at war with a craving
for gain"
The rules or standards governing the conduct of a person or the members of a
profession.
Ethics of principled conviction asserts that intent is the most important factor. If you have
good principles, then you will act ethically.
Ethics of responsibility challenges this, saying that you must understand the consequences
of your decisions and actions and answer to these, not just your high-minded principles.
The medical maxim 'do no harm', for example, is based in the outcome-oriented ethics of
responsibility.
So what?
Understand the differences between the values, morals and ethics of the other person. If
there is conflict between these, then they probably have it hidden from themselves and you
may carefully use these as a lever.
Beware of transgressing the other person's morals, as this is particularly how they will
judge you.
Talking about professional ethics puts you on a high moral platform and
encourages the other person to either join you or look up to you.
Association executives typically want the answers to two key questions about ethics in
their association offices: How do workplace ethics apply to the practical goals of my
organization and the work of my employees? and Can you show me reliable data that
support your assertions? In this article, we address those questions as we present
findings from the Ethics Resource Centers2000 National Business Ethics Survey (2000
NBES) - a rigorous telephone survey of 1,500 U.S. employees - and discuss what these
findings mean for association executives.
One caveat first - we focus on issues relevant to an associations internal staff and to
ethics programs designed for them, not for association members whose relationships
with their organization are often very different from those of staff. In the 2000 NBES, we
gathered information on three key elements of an ethics program: written ethics
standards, ethics training, and means for employees to get ethics advice (e.g., a
telephone help line or ethics office).
Ethics Trends
Studies show that formal ethics programs are becoming increasingly common in U.S.
organizations across the nonprofit, for-profit, and government sectors. Compared to the
1994 survey, the 2000 NBES finds dramatic increases in the percentage of employees
who report that their organizations have ethics programs. In the nonprofit sector
specifically, the 2000 NBES finds that nearly 90 percent of employees say their
organizations have written standards of ethical conduct. In addition, 65 percent say their
organizations provide some form of training about these standards, and more than 40
percent say a dedicated telephone line or office is available for ethics advice. Not
surprisingly, the percentages are consistently higher among larger nonprofits - those with
more than 500 employees - as compared to smaller ones.
These percentages suggest that many nonprofit executives are seeing value in actively
promoting ethics within their organizations. The list of potential benefits linked to an
effective ethics program includes the following:
Providing ethical guidance and resources for employees prior to making difficult
decisions; and
Aligning the work efforts of staff with the associations broader mission and vision.
Like most leaders, association executives would likely agree that high ethical standards
are important in their organizations. But what does this mean in practice? What are the
basic functions of an ethics program, and how can these programs lead to the kinds of
benefits described above?
The Function of an Ethics Program
Essentially, ethics programs are meant to affect how people think about and address
ethical issues that arise on the job. Gretchen Winter, vice president of business practices
at Baxter International, puts it this way: By providing employees with ethics standards,
training, and resources to get advice, organizations seek to create a work environment
where (1) its okay for employees to acknowledge that they have an ethical dilemma, and
(2) resources are readily available to guide employees in working through such
dilemmas before making decisions.
Its fine to have a structure that tells people they need to report it when someone does
something wrong, says Winter. But thats not the main reason to have an ethics
program. Winter believes that ethical guidelines, in the form of policies and practices,
give employees the basic tools they need to take informed risks on behalf of their
organizations. Her language is intentional. At a time when many organizations are
embracing risk-taking, she points out that all executives should view ethics as more
than a way to simply reduce risks. Rather, ethical guidelines benefit organizations by
steering employees away from ethical risk-taking and into more productive and
appropriate kinds of risk-taking.
Winter notes that busy association executives have a choice: They can either have
employees come to them with every ethical decision, or they can give employees a
framework to make many of these decisions themselves. Executives who can trust their
employees to do the latter will have more time and energy for other work.
Ethics programs cannot prevent all misconduct from occurring, says Ken Johnson, an
ethics consultant and colleague at the Ethics Resource Center. Even in the best-run and
most ethical organizations, there are always a few employees who willfully break the
rules.
In such cases, there is no substitute for clear procedures and sanctions. But the real
function of an ethics program is to allow basically good people to do the right thing and
succeed. According to Johnson, this is the essence of a healthy work environment.
People need to be sensitive to ethical issues on the job, but they also must trust their
organizations enough to raise them.
Encouraging Findings
The 2000 NBES finds much that is encouraging for organizations that are putting their
efforts into workplace ethics. For example, employees have high expectations for ethics
within their organizations. More than nine in 10 respondents say that they expect their
organizations to do what is right, not just what is profitable. This finding suggests that
most employees are not so cynical about ethics at work. This should be encouraging
news for all executives pursuing ethics initiatives. Most recognize that the long-term
success of any program requires the active support of employees.
Findings from the NBES also show that both formal ethics programs and informal ethics
practices are related to key outcomes. Employees who work in organizations with ethics
programs, who see their leaders and supervisors modeling ethical behavior, and who
see values such as honesty, respect, and trust applied frequently at work generally
report more positive experiences regarding a range of ethics outcomes that include the
following:
Less pressure on employees to compromise ethics standards;
Less observed misconduct at work;
Greater willingness to report misconduct;
Greater satisfaction with their organizations response to misconduct they report;
Greater overall satisfaction with their organizations; and
Greater likelihood of feeling valued by their organizations.
These findings tell executives that a more positive ethical environment is strongly linked
to a focus on ethics programs, to ethical modeling by leaders and supervisors, and to the
frequent practice of key values such as honesty, respect, and trust.
Importantly for association executives, the relationships described above are even
stronger among employees in transitioning organizations - those that have undergone a
merger, acquisition, or restructuring within the last two years. The findings suggest that
organizations and employees may draw the greatest benefits of ethics programs when
times are toughest. However, this also means that the foundations for an ethics program
need to be laid in good economic times when, ironically, some of the most valuable
benefits of these programs may be least apparent.
Earlier, we highlighted a list of potential benefits of ethics programs. Now we focus on
two particular areas of interest to association executives: attracting and keeping good
people, and building and sustaining your associations reputation. It may come as a
surprise that some organizations are able to use their ethics programs as a recruiting
tool, but it shouldnt. In many cases, the top-quality people you want to hire are those
who are looking for more than a job - they want to feel good about their work and about
the integrity of the organization they work for. In a recent conversation, Winter relayed a
story about a strong candidate that her company successfully recruited and hired. At the
start of a day of interviews, the candidates would-be manager took the time to talk in
detail about the companys business practices. When Winter met with the employee
several weeks after the hiring, he told her, I didnt need to meet another person at
Baxter that day. I was hooked in the first 20 minutes. In a tight, competitive job market,
association executives shouldnt underestimate the potential impact of a good ethics
program on attracting high-quality candidates.
The good reputation that an association maintains within its key communities is an
immeasurable asset that executives naturally want to protect. Winter notes that a strong
reputation is, in many ways, a natural outcome of a strong commitment to ethics at all
organizational levels. Executives generally recognize that employees can either enhance
or diminish that reputation through their daily decisions and interactions. They may not
fully appreciate how an ethics program can give employees the tools to enhance that
reputation.
Findings of Concern
Association leaders should pay particular attention to findings in the 2000 NBES that
raise serious concerns. One consistent finding is that senior and middle managers in all
types of organizations are more positive about workplace ethics than are lower-level
employees. This suggests that executives may underestimate the importance of specific
ethics issues and concerns facing employees. As a result, they also may fail to address
these issues adequately within their organizations ethics programs. Thus, it is important
for executives to include input from employees at lower levels in the development of
ethics programs and to continue to solicit their input and feedback on a regular basis.
Another finding from the 2000 NBES strongly links pressures to compromise an
organizations ethics standards with employee observations of misconduct. Among
employees who did not feel pressured, about one in four observed misconduct at work
within the last year. In contrast, among employees who did feel pressure to compromise
an organizations ethics standards, nearly three in four observed misconduct during the
same period. This link suggests that ethical pressure on employees can be an important
warning sign of potential or ongoing misconduct in your organization. As part of broader
discussions or surveys relating to workplace ethics, executives may want to ask
employees about perceived pressures to compromise ethics standards.
Finally, the 2000 NBES finds that more than two in five employees who observe
misconduct at work say they did not report it. There are many reasons why employees
may decide not to raise ethical concerns or report misconduct they observe at work.
During the last decade, studies have consistently shown that one of the main reasons is
employees fear of retaliation for speaking up. Employees often know what is right but
believe they will be penalized for reporting it. This is not news to many managers - they
already see the value of reducing such fears in the workplace. But to take proper action,
managers should be aware that employees are as likely to fear retaliation from
coworkers as they are from management.
The 2000 NBES finds that one in three employees believe that coworkers will see them
as snitches if they report misconduct. This is roughly the same proportion of employees
who believe that management will see them as troublemakers for reporting ethical
concerns. A key takeaway for executives is that they need to address and eliminate
retaliation systemically, at the management and peer group levels throughout their
organizations.
Returning to our initial two questions, there are a variety of practical reasons for
association executives to focus on workplace ethics and reliable data that support their
efforts. The survey findings consistently link ethics programs and practices to more
positive organizational outcomes (e.g., less pressure to compromise organizational
standards and less frequently observed misconduct) and greater employee satisfaction.
These data have direct implications for sustaining a productive work environment,
attracting and keeping good employees, and maintaining your associations reputation
among key stakeholders.
In addition, findings from the 2000 NBES identify ethics areas where organizations
commonly encounter problems and suggest preventative actions. It would be naive to
suggest that an emphasis on ethics will improve your work environment and solve your
associations problems overnight. But in many cases, a thoughtful and organized effort to
target key ethics issues sends an important message. It tells employees that your
association is heading in a positive direction, one that is positive for them as individuals.
Defining Ethics
Organizational ethics: Sets of formal and informal standards of conduct that people
use to guide their behavior at work. These standards are partly based on core values
such as honesty, respect, and trust, but they also can be learned directly from the
actions of others. For example, what people see their organizational leaders, managers,
and coworkers do on the job can influence their own views of what is acceptable or
unacceptable behavior.
Ethics program: The formal policies, practices, and processes that organizations
develop to deal with their own ethical issues.
Establishing an ethics program is not an exact science. As with the development of other
organizational programs, it involves the input, interaction, cooperation, decision-making,
and ongoing commitment of many people. Proper planning is important, but the
effectiveness of any associations approach also depends on characteristics that are
unique to its culture, the leadership style of the executive director and executive team,
the associations relationship with its board of directors, and so on. In addition,
discussion of workplace ethics can raise sensitive issues. Some people in your
organization may have difficulty or be uncomfortable discussing these issues. Given
these caveats, a valuable exercise for association executives is to first ask, consider, and
answer seven key questions:
1.
2.
3.
4.
5.
6.
7.
Morality
Morality deals with that which is regarded as right or wrong. Morality stems from an individual's
conscience and from the values of a given society, which might be based on religious tradition or on
political principles such as democracy or socialism. Moral conduct would be that which is considered
'right' based on people's consciences and society's shared values. Morality is one way for a
community to define appropriate activity.
Ethics
Ethics (from the Ancient Greek word ethikos meaning 'theory of living'), is a type of philosophy which
attempts to figure out that right versus wrong in any given situation or scenario. In general terms,
ethics are practical moral standards that distinguish right from wrong, and give us a guide to living
'moral' lives. These standards might include duties that we should follow, such as fidelity in marriage,
or the consequences of our behaviour on others. The act of embezzling money from a company, for
example, is not only a legal wrongdoing against the company but also an action that could result in
people losing their jobs. In more specific terms, some of the more difficult ethical questions on which a
government might legislate could include issues relating to abortion, euthanasia and animal rights.
morality is both a foundation and an ultimate aim of society, and ethics is a practical way of
discovering how to implement and preserve moral standards. The concept of 'public morality' is often
used to justify the regulation of sexual matters, including pornography, prostitution and homosexuality,
as well as issues of dress and nudity. This, however, is a narrower application of the idea of moral
standards, and does not involve ethical issues of the same significance as morality in the more
general sense.
Moral and ethical issues occur at both a local and a global level, and laws and other legal instruments
have been developed at both levels to implement the moral and ethical standards of society. You
might think about the ethical decisions you make when you walk down the street; decisions ranging
from not harassing other pedestrians, to giving money to a homeless person.
In global terms, an important ethical milestone came with the post-World War II development of the
doctrine of 'human rights', which was embodied at first in theUniversal Declaration of Human
Rights (1948) and subsequently in many international conventions, treaties and laws. The doctrine of
human rights has influenced the development of Australia's legal system - for example, in the
adoption of legislation such as the Anti-Discrimination Act 1977 (NSW).
Law can be seen as a form of 'discourse' that reflects the values and interests of a society. All legal
systems are value-laden - although this is sometimes not readily understood either within the legal
system or by members of the public in general. The rights and duties set out by the law have their
foundation in ethical approaches to decision-making, and are aimed at setting and upholding what are
called 'normative standards', by which is meant the type of behaviour deemed acceptable and
desirable in society.
The fundamental role of 'values' in the legal system has led to some criticism. The readiness amongst
lawyers to view systems of law as rational and neutral has been strongly challenged by legal scholars
from feminist and other backgrounds. They argue that any system of law is inextricably bound up with
political, economic, historical and cultural contexts. The legal system, in the eyes of some critics, often
functions to preserve inequalities in society by upholding them as the desired and natural values
society wishes to protect.
Values are our fundamental beliefs. They are the principles we use to define that which is right, good
and just. Values provide guidance as we determine the right versus the wrong, the good versus the
bad. They are our standards. Consider the word evaluate. When we evaluate something we
compare it to a standard. We determine whether it meets that standard or falls short, comes close or
far exceeds. To evaluate is to determine the merit of a thing or an action as compared to a standard.
Morals are values which we attribute to a system of beliefs, typically a religious system, but it could be
a political system or some other set of beliefs. These values get their authority from something outside
the
individuala
higher
being
or
higher
authority
(e.g.
society).
Ethics is about our actions and decisions. When one acts in ways which are consistent with our beliefs
(whether secular or derived from a moral authority) we will characterize that as acting ethically. When
ones actions are not congruent with our values - our sense of right, good and just - we will view that
as acting unethically.
Defining what is ethical is not an individual exercise however. If it were then one could have argued
that what Hitler did was ethical since his actions conformed to his definition of right, fair and good. The
ethics of our decisions and actions is defined societally, not individually. If society is dominated by a
single religious or cultural belief system, as is the case in some countries, then what is ethical and
what is moral may be defined as the same thing. In societies where there is not a monolithic belief
system there can be very wide differences in opinion in society as to whether a given action is ethical
(or moral).
Consider several of the long-standing national debates that are going on in the United States. Often
the controversy is the result of people coming to a question from different moral positions or from
different values. Culturally we also see differences as to how values are defined. In US society we
stand against nepotism. We believe that a concern for fairness to all employees demands that large
businesses protect their employees from the unfairness inherent in the situation where an individual
supervisors a member of his or her immediate family. The concern is for the inevitability of preferential
treatment and/or the inappropriate sharing of personal/confidential information about others in the
workplace.
Fairness
demands
that
nepotism
not
be
tolerated.
In the Arab world, nepotism is often viewed as an illogical concern. The cultural obligation to look after
ones family outweighs other concerns. Of course one would favor family. That is what family does.
That is the right thing to do. While I am not arguing that ethics is situational I am arguing that while
we may agree on values, we may disagree as to which values apply or which actions best satisfy
those values. Is it fair to treat each employee identically (equality) or is it fair to treat each employee
according to his or her needs (equity)? In our society we argue both. And of course we have ethical
dilemmas, where the choice is not between what we believe to be right and what we believe to be
wrong, but between competing rights. The classic case: Is it ethical to steal a loaf of bread to feed a
starving child. The answer, It depends.
Law is an enactment made by the state. It is backed by physical coercion. Its breach is punishable
by the courts. It represents the will of the state and realizes its purpose.
Laws reflect the political, social and economic relationships in the society. It determines rights
and duties of the citizens towards one another and towards the state.
It is through law that the government fulfils its promises to the people. It reflects the sociological
need of society.
Law and morality are intimately related to each other. Laws are generally based on the moral
principles of society. Both regulate the conduct of the individual in society.
They influence each other to a great extent. Laws, to be effective, must represent the moral ideas
of the people. But good laws sometimes serve to rouse the moral conscience of the people and
create and maintain such conditions as may encourage the growth of morality.
Laws regarding prohibition and spread of primary education are examples of this nature.Morality
cannot, as a matter of fact, be divorced from politics. The ultimate end of a state is the promotion
of general welfare and moral perfection of man.
It is the duty of the state to formulate such laws as will elevate the moral standard of the people.
The laws of a state thus conform to the prevailing standard of morality. Earlier writers on
Political Science never made any distinction between law and morality.
Plato's Republic is as good a treatise on politics as on ethics. In ancient India, the term Dharma
connoted both law and morality. Law, it is pointed out, is not merely the command of the
sovereign, it represents the idea of right or wrong based on the prevalent morality of the people.
Moreover, obedience to law depends upon the active support of the moral sentiments of the
people. Laws which are not supported by the moral conscience of the people are liable to become
dead letters.
For example laws regarding Prohibition in India have not succeeded on account of the fact that
full moral conscience of the people has not been aroused in favor of such laws.
As Green put it, "In attempting to enforce an unpopular law, a government may be doing more
harm than good by creating and spreading the habit of disobedience to law. The total cost of such
an attempt may well be greater than the social gain."
Although law and morality arc interdependent yet they differ from each other in their content,
definiteness and sanction.
Some points of distinction between law and morality may be brought out as follows:
Law:
1. Law regulates and controls the external human conduct. It is not concerned with inner
motives. A person may be having an evil intention in his or her mind but law does not care for it.
Law will move into action only when this evil intention is translated into action and some harm is
actually done to another person.
2. Law is universal in a particular society. All the individuals are equally subjected to it. It does
not change from man to man.
3. Political laws are precise and definite as there is a regular organ in every state for the
formulation of laws.
4. Law is framed and enforced by a determinate political authority. It enjoys the sanction of the
state. Disobedience of law is generally followed by physical punishment.
The fear of punishment acts as a deterrent to the breach of political law.
5. Law falls within the purview of a subject known as Jurisprudence.
Morality:
1. Morality regulates and controls both the inner motives and the external actions. It is concerned
with the whole life of man.
The province of law is thus limited as compared with that of morality because law is simply
concerned with external actions and docs not take into its fold the inner motives.
Morality condemns a person if he or she has some evil intentions but laws are not applicable
unless these intentions are manifested externally.
2. Morality is variable. It changes from man to man and from age to age. Every man has his own
moral principles.
3. Moral laws lack precision and definiteness as there is no authority to make and enforce them.
4. Morality is neither framed nor enforced by any political authority. It does not enjoy the
support of the state. Breach of moral principles is not accompanied by any physical punishment.
The only check against the breach of morality is social condemnation or individual conscience.
'Moral actions are a matter of choice of inner conscience of the individual, laws are a matter of
compulsion'.
5. Morality is studied under a separate branch of knowledge known as Ethics.
We may conclude the discussion in the words of Gilchrist, "The individual moral life manifests
itself in manifold ways. The state is the supreme condition of the individual moral life, for
without the state no moral life is possible.
The state, therefore, regulates other organizations in the common interest. The state, however,
has a direct function in relation to morality."
Points to Remember
Laws may be defined as external rules of human conduct backed by the sovereign political
authority. Law and morality are intimately related to each other.
Laws are generally based on the moral principles of a particular society. Some points of
distinction may be brought out as follows:
(a) Laws regulate external human conduct whereas morality mainly regulates internal conduct.
(b) Laws are universal; morality is variable.
(c) Laws are definite and precise while morality is variable.
(d) Laws are upheld by the coercive power of the state; morality simply enjoys the support of
public opinion or individual conscience.
(e) Laws are studied under Jurisprudence but morality is studied under Ethics.
Man
being
endowed
with
Jnana
(discriminative
knowledge), or more precisely, viveka, which is defined as
reason inspired, guided and controlled by intuition, 5 seeks both
higher and lower ends he has a footing in nature as well as a
winging in the sky. He seeks satisfaction not merely in temporal
and transient ends but spiritual and eternal ends. The right and
the true are the two higher values which he pursues in seeking
the final ideal of life via self-perfection. The right and the true
belong to the sphere of morals or moral action which leads to the
attainment of the spiritual ideal (or value) of self-realisation.
1.
2.
3.
4.
5.
II
III
Manu points out that non-injury to other beings and truthfulness, among others. represent the essence of Dharma.
The whole of Dharma, says Yajnavalkya, consists of truthfulness, non-stealing, absence of anger, modesty, purity,
intelligence, self-possession, self-control, restraint of the senses
and learning.
and the Smriti. The Ramayana projects the ideal man, the ideal
wife, the ideal brother and the ideal servant, and Rama himself is
held up as the very image of Dharma.
Virtues
Vices
Comparison chart
Ethics
Morals
Individual - Internal
Because we believe in
something being right or
wrong.
Flexibility
The "Gray"
What are
they?
Where do
they come
from?
Why we do
it?
Origin
Acceptabili
ty
Ethics
Morals
Source of Principles
Ethics are external standards that are provided by institutions, groups,
or culture to which an individual belongs. For example, lawyers, policemen,
and doctors all have to follow an ethical code laid down by their profession,
regardless of their own feelings or preferences. Ethics can also be considered
a social system or a framework for acceptable behavior.
Morals are also influenced by culture or society, but they are
personal principlescreated and upheld by individuals themselves.
Another example can be found in the medical field. In most parts of the
world, a doctor may not euthanize a patient, even at the patient's request, as
per ethical standards for health professionals. However, the same doctor
may personally believe in a patient's right to die, as per the doctor's own
morality.
Origins
Much of the confusion between these two words can be traced back to their
origins. For example, the word "ethic" comes from Old French (etique), Late
Latin (ethica), and Greek (ethos) and referred to customs or moral
philosophies. "Morals" comes from Late Latin's moralis, which referred to
appropriate behavior and manners in society. So, the two have very similar, if
not synonymous, meanings originally.
The idea of ethics being principles which are set and applied to a group, and
can be philosophically studied, is relatively new, primarily dating back to the
1600s. The distinction between ethics and morals is particularly important
for philosophicalethicists.
Ethics, also known as moral philosophy, is a branch of philosophy that addresses questions about
moralitythat is, concepts such as good and evil, right and wrong, virtue and vice, justice, etc.
MORALITY:
Morality (from the Latin moralitas manner, character, proper behavior) is a sense of
behavioral conduct that differentiates intentions, decisions, and actions between those that are
good (or right) and bad (or wrong). A moral code is a system of morality (for example, according
to a particular philosophy, religion, culture, etc.) and a moral is any one practice or teaching
within a moral code. Immorality is the active opposition to morality, while amorality is variously
defined as an unawareness of, indifference toward, or disbelief in any set of moral standards or
principles.
Morality has two principal meanings:
In its descriptive sense, morality refers to personal or cultural values, codes of conduct or social
mores that distinguish between right and wrong in the human society. Describing morality in this
way is not making a claim about what is objectively right or wrong, but only referring to what is
considered right or wrong by an individual or some group of people (such as a religion). This sense
of the term is addressed by descriptive ethics.
In its normative sense, morality refers directly to what is right and wrong, regardless of what
specific individuals think. It could be defined as the conduct of the ideal moral person in a
certain situation. This usage of the term is characterized by definitive statements such as That
person is morally responsible rather than descriptive statements like Many people believe that
person is morally responsible. These ideas are explored in normative ethics. The normative sense
of morality is often challenged by moral nihilism (which rejects the existence of any moral truths)
and supported by moral realism (which supports the existence of moral truths).
LEGAL:
Lawful, permissible, just, etc.
Business or professional ethics are standards or codes of conduct set by people in a specific
profession. A code of ethics is a part of the expectations of those involved in many different types
of professions. People in a profession don't want to condone bad, dishonest or irresponsible
behavior if it does occur by someone in their field. By setting out expected behaviors in the form
of professional ethics, professionals work together to try to uphold a good reputation.
Professional ethics are commonly known as ethical business practices.
Respect and honesty are the two main components of professional ethics. All employees are
expected to represent a business ethically as they are a part of it. This is why businesspeople
traditionally speak of "we" or "us" rather than the more personal "I" for the most part. For
instance, if an employee must mention company policy to a customer, he or she may say "I'm
sorry, but this is our company policy in these situations." Policies are another type of preferred
standards in how business is done, and everyone in a company is expected to represent them.
It should be noted that people within each profession are expected to be respectful and honest in
their personal dealings as well. For instance, it would be unethical for law
enforcement professionals to also be criminals in their time off the job. Professionals are also
expected to uphold professional ethics by not getting involved in any type of conflict of interest. A
conflict of interest situation may occur when an individual tries to accomplish personal goals as a
result of being in a certain profession. For example, a politician who uses government resources
to get work done on his personal home could be seen as being involved in a conflict of interest.
Professional ethics training is often included in career education programs. For instance, medical
assistants are trained on the many ethics issues regarding patient confidentiality. It is both
unethical and unlawful to discuss a patient's health records with others who are not involved in
the medical care of the individual.
Engineering, journalism, religious organizations and many other professions have professional
ethics. These ethical codes or rules must never go against laws, but rather often coordinate with
them as in the case of medical record confidentiality. In general, professional ethics always
include upholding honesty and respect in the profession over personal needs, conflicts or biases.
A bias is a personal belief such as prejudice toward a certain group of people.
Professional Ethics
In the first section, we gave a brief definition of what is meant by professional ethics. In this section, we
will briefly present some concepts and suggest some readings that take a look at the history of what is
meant by a profession, some differing ways to think about professional ethics, and a brief analysis of
what is meant by professional responsibility. We will then offer some preliminary thoughts on how to
identify ethics issues in what you teach, and offer some beginning ideas of how to begin emphasizing
these issues in the classroom. Finally we will go back to the "Catalyst B" case study that you read earlier,
and look at it in conjunction with a code of ethics to see how your (or your students) concept of the case
may change when looking at it from the point of view of a professional.
I. What is a Profession?
History
2. 16th century: commitment to learned pursuits (three learned professions are divinity, law, and
medicine, then the military); being an authority on a body of knowledge, belonging to an
occupation; being skilled, being a fractioned, not an amateur.
3. 19th century (late): "New professions have come into existence, and the old professions are
more esteemed" Oxford English Dictionary) (1)
An Occupational Group...
3. Claims a special relationship to the marketplace, not merely in the rough and tumble;
distinguished from a trade.
1. When group of individuals sharing the same occupation organize to work in a morally
permissible way, or to work to support a moral ideal. (i.e. Doctors organize to cure the sick,
librarians organize to promote access to information, etc.) (2)
2. Members set and follow special standards for carrying on their occupational work.
* At least one of these standards must go beyond what law, the marketplace, ordinary morality
(what a ordinary moral person must do) and public opinion demand. (i.e. a good mercenary only
needs to fulfill the terms of his contract, a good, professional soldier must serve his country
honorably, even when ordinary morality, law, and public opinion do not require it.) (3)
* These special standards are morally binding to professed members of the profession. If a member
freely declares (or professes) herself to be part of a profession, she is voluntarily implying that she will
follow these special moral codes. If the majority of members of a profession follow the standards, the
profession will have a good reputation and members will generally benefit; if the majority of members
violate these voluntary standards, professed members of a profession will be at a disadvantage or at the
least receive no benefit from declaring a profession. (4)
A Professional Is...
2. Exercises judgment in the performance of occupational tasks and follows relevant professional
standards.
3. Accepts the profession's agreement to work in a morally permissible way (often expressed as a code
of ethics) as determining in part the obligations of the role.
A code of ethics...prescribes how professionals are to pursue their common ideal so that each may do
the best she can at a minimal cost to herself and those she cares about (including the public...). The
code is to protect each professional from certain pressures (for example, the pressure to cut corners to
save money) by making it reasonably likely (and more likely then otherwise) that most other members
of the profession will not take advantage of her good conduct...A code is a solution to a coordination
problem. (Davis, Michael. Thinking Like an Engineer pp.153-4).
(For the next section, it may be helpful to look at a code of ethics. Take a look at the National
Association for Professional Engineers Code of Ethics. What sections of the code mention the following
obligations?)
1. An individuals professional obligations are derived from the profession and its code, tradition,
society's expectations, contracts, laws, and rules of ordinary morality
Employer
Clients/Customers
Other Professionals- relations of collegiality, specific expectations of reciprocity
Profession as a collectivity
Society - responsibility to serve the public interest
Upshot: A professional is not a mere hired gun; responsibilities go with knowledge and position.
Individual Responsibility:
5. Moral responsibility - looking ahead to and caring about what happens to oneself and others.
Negligence failure to meet the appropriate standards of care (or that level or quality of service
ordinarily provided by other normally competent practitioners of good standing in that field,
contemporaneously providing similar services in the same locality and under the same circumstances).
(5)
Deliberate wrongdoing.
Professional Ethics:
a. Codes
b. Other measures
c. Continuing Education
d. Support mechanisms for members
Professional Competence/Autonomy
Competence
Entails knowledge and responsibility i.e. meeting an appropriate standard of care. (6)
Autonomy
Individual- governs his or her own conduct, often using moral rules as a basis, and exercises a
considerable degree of discretionary judgment within her daily work, but accepts the limits within a
cooperative practice.
e.g. Judge foreclosing on a widow. Look for alternative that does the least harm.
Ethics as a Context of Professional Work (and identifying ethical issues in what you teach)
B. Similar development
1. Each profession is defined by a certain sort of judgment, not merely by the knowledge
such judgment presupposes:
e.g. you are not an engineer because you know what engineers know but because you can
and generally doshow the good judgment characteristic of engineers.
A large part of what makes a professional's judgment useful is its ability to appreciate certain
features of certain contexts
e.g. engineer sees hoisting of a large beam as an engineering problem (what forces are at work,
etc.), while lawyer sees it as a legal problem (what liability might arise).
II. Once you begin thinking about the ethical issues professionals in your field encounter on a day-to-day
basis, it becomes relatively easy to identify ethical issues in what you teach. What follows are a few
suggestions of how to begin to do this, and how to focus students attention on these issues without
greatly changing your class syllabus.
D. Collect newspaper stories, novels, short stories, web sites, and the like that deal with your
professionwhat comes up there?
E. Look through texts on your profession's ethics. (For example, see the Codes of Ethics
Collection, divided by professional category link)
F. Ask your students to write up problems (based on their work experience or on the work
experience of someone they interview) (For engineering instructions, you can see examples of
cases developed by graduate students in the Ethics-in-Basket link)
G. Think about writing a report on research, design work, or evaluation of the material covered in
course: what problems arise in reporting technical results?
H. Ask: how the activity in which such technical judgment is relevant could harm someone or
embarrass members of your profession?
II. Ethics in the classroom: Strategymake room for judgment by adding context. E.g.
e.g. instead of liquid emptying into a basin, why not a specific highly toxic chemical emptying
into a specific river? Did students notice how much was going in? Why didn't they flag the
problem? How many people might die as result? Responsibility beyond particular technical
questions?
Not just safety, also utility (e.g. specs not suitable to locale), cost (e.g. unnecessarily expensive
materials), and so on.
B. Create mini-design problems: group similar problems, ask students to do the usual
calculations, then give enough context so that what has been calculated are various solutions to
same practical problem and ask for a recommendation. Which approach should we take and why?
One approach could be cheaper in the short run, another cheaper in long run, another safer, and
so on. What is professional responsibility here?
C. Forensics: Assign students to study report of some disaster (or scandal) relevant to material of
course: How do we avoid such a disaster next time?
Disasters are effective in teaching ethics because they are both real and dramatic.
Students develop a sense for how easy it is to mess up (that is, add to their moral imagination),
how important professional standards really are.
Tip: Don't use too many disasters. If you only use cases studies in your class that show failures
to exercise ethical judgment, students may become cynical about the very possibility of
professionals behaving ethically. (7)
e.g. How was this table developed? Why do we record lab observations in ink, at time, in books
that cannot leave lab? (What disasters led us to draw line here?) Stories.
e.g. treat lab rules as professional standards, explaining rationale for these standards (safety,
preserving immediacy to catch small clues, making it possible for others to pick up where you left
off, protecting against suspicion, and so on)or (as in D) make students figure out their
rationale.
e.g. do work with real world effects (sampling river for EPA)
References
(5) Definition from case, Paxton v. County of Alameda (1953) 119 C. A. 2d 393, 398, 259 P. 2d 934)
(6) From Glossary Standards of Care Online Ethics Center for Engineering & Science. 1/31/2006
6:57:46 PM National Academy of Engineering Accessed: Tuesday, October 21,
2008www.onlineethics.org/CMS/glossary.aspx The standard of care is the degree of care that a
reasonably prudent person would exercise in some particular circumstances. In negligence law, if
someones conduct falls below such a standard, then the person may be liable in tort for injuries or
damages resulting from his or her conduct. In professional malpractice cases, a standard of care is
applied to measure the competence as well of the degree of care shown by a professionals actions.
(7) Davis, Michael. Developing and Using Cases to Teach Practical Ethics. Teaching Philosophy20:4
(December 1997) p.364.
Recommended Reading:
Andre, Judith. Role Morality as a Complex Instance of Ordinary Morality. American Philosophical
Quarterly 28:1 (January 1991) 73-80.
This article looks at how the role an individual assumes in society (such as engineer or physician,
when it is a voluntary role, or grandmother when it is not) oftentimes has a corresponding moral
value, or moral obligations that can go beyond or differ from what is seen as ordinary morality. For
example, lawyers have a moral obligation to help the client they are representing go free, regardless of
that clients innocence or guilt. We can old many roles simultaneously in society, and these roles are
constantly shifting and being negotiated by society and by ourselves.
Davis, Michael. Thinking Like an Engineer: The Place of a Code of Ethics in the Practice of a Profession,
Princeton University Press, 1991.
In Thinking Like an Engineer: T author Michael Davis argues that codes of ethics are central to advising
professionals on how to conduct themselves, how to judge the conduct of others, and how to
understand their occupation as a profession. Using engineering as an example, Davis looks at the
history of the Challenger Space Shuttle disaster, and shows the importance of professional codes of
ethics and how it could have served as a guide for engineers involved in that incident.
Davis, Michael Is Engineering a Profession Everywhere? Philosophia Published online March 12, 2008.
In order to show how the concept of a profession can exist in almost any country, Davis explains the
connection between profession (in his sense of the term) to the hard-to-translate term code of
ethics.
Some of the key questions that you could ask yourself include:
What would an independent person think of my actions?
Would I be happy to read about my actions in the press?
How would my actions look to RICS?
How would my actions look to my peers?
Do people trust me? If not, why not?
How often do I question what I do, not just in relation to meeting technical
requirements but also in terms of acting professionally and ethically?
Is this in the interest of my client, or my interest, or the interest of someone
else?
Would I like to be treated in this way if I were a client?
Do I promote professional and ethical standards in all that I do?
Do I say "show me where it says I can't" or do I say "is this ethical"?
If you use the services of others then ensure that you pay for those services
within the
timescale agreed
Encourage your firm or the organisation you work for to put the fair treatment of
clients at
the centre of its business culture.
Some of the key questions that you could ask yourself include:
Do I explain clearly what I promise to do and do I keep to that promise?
Do I look at ways to improve the service I provide to my clients?
How can I help my clients better understand the surveying services that I am
offering?
Am I providing a professional service for a professional fee?
Would the client still employ me if they knew more about me and the workload I
have? If
not, why not?
Do I put undue pressure on myself and colleagues (especially junior colleagues)
to do
more than we actually can?
Understanding how your actions affect others and the environment and, if
appropriate, questioning or amending that behaviour
Fulfilling your obligations. Doing what you say you will
Always trying to meet the spirit of your professional standards and not just
the letter of the standards
Some of the key questions that you could ask yourself include:
Do my actions promote the profession in the best light possible?
What is the best way for me to promote trust in myself, my firm and the
profession?
Do I explain and promote the benefits, the checks and balances that exist
with the professional services that I provide?
Treat everyone with courtesy, politeness and respect and consider cultural
sensitivities and business practices.
This standard includes, but is not limited to, the following behaviours or actions:
Always being courteous, polite and considerate to clients, potential clients
and everyone else you come into contact with
Never discriminate against anyone for whatever reason. Always ensure that
issues of race, gender, sexual orientation, age, size, religion, country of
origin or disability have no place in the way you deal with other people or do
business
As much as you are able, encourage the firm or organisation you work for to
put the fair and respectful treatment of clients at the centre of its business
culture
Some of the key questions that you could ask yourself include:
Would I allow my behaviour or the way I make my decisions to be publicly
scrutinised? If not, why not? If so, what would the public think?
Are my personal feelings, views, prejudices or preferences influencing my
business decisions?
How would I feel if somebody treated me this way?
Do I treat each person as an individual?
Take responsibility
Be accountable for all your actions - don't blame others if things go wrong, and if
you
suspect something isn't right, be prepared to take action.
This standard includes, but is not limited to the following behaviours or actions:
Always act with skill, care and diligence
If someone makes a complaint about something that you have done, then
respond in an appropriate and professional manner and aim to resolve the
matter to the satisfaction of the complainant as far as you can
If you think something is not right, be prepared to question it and raise the
matter as appropriate with your colleagues, within your firm or the
organisation that you work for, with RICS or with any other appropriate body
or organisation
Some of the key questions that you could ask yourself include:
Am I approachable?
Does my firm or organisation have a clear complaints handling procedure?
Do I learn from complaints?
Do I take complaints seriously?
Am I clear about what the process is within my firm or the organisation that I
work for about raising concerns?
Have I considered asking for advice from RICS?
Study Guide
To
TEACHINGS OF
LORD CHAITANYA
& UPANISHAD
The Bhaktivedanta
Acdemy
hagavad-gita As It Is Lectures
They are described in the Bhagavad-gt, brhmaa qualification.
Lecture on BG 1.12 -- London, July 13, 1973:
They are described in the Bhagavad-gt, brhmaa qualification, katriya qualification,
vaiya qualification, dra qualification. So... Very nice arrangement, Vedic civilization.
Everyone is guided by the superior. The brhmaa guides the katriyas, the katriya
guides the vaiyas, and the vaiya employs the dras. Ctur-varya may sa
gua-karma-vibhgaa (BG 4.13). In this way, four divisions of brhmaa, katriya,
vaiya, they manage the whole society so nicely. The katriyas, as the katriya's business
was to give protection to the citizens, similarly, vaiya's duty was to give protection to
the animals. Ki-go-rakya-vijya vaiya-karma svabhva-jam (BG 18.44).
A brhmaa, if he thinks that "Now I have brahminical qualifications, I am now
educated, I am very cleansed, I am very controlled"these things are
brhmaa qualification"I know what is what," jna vijnam, but he does
not try for becoming immortal, then that kind of thinking is also bondage, that
"I am this, I am that.".
Lecture on BG 2.16 -- London, August 22, 1973:
The whole human life is meant for purification. Yasmt uddhyet sattvam. Sattvam.
Sattvam means existence. uddhyet. uddhyet means becomes purified. Just like a
diseased man, contaminated by some disease. The medical treatment means he has to
be purified from the contamination. Similarly, we are impure in this material existence,
by contamination of the three modes of material nature: sattva-gua, rajo-gua, tamoguagoodness, passion and ignorance. So even if we are contaminated by the quality
of goodness of this material world, that is also contaminated. That is also cause of our
entanglement. Goodness... A brhmaa, if he thinks that "Now I have brahminical
qualifications, I am now educated, I am very cleansed, I am very controlled"these
things are brhmaa qualification"I know what is what," jna vijnam, but he does
not try for becoming immortal, then that kind of thinking is also bondage, that "I am this,
I am that." Even though he is very learned, sattva amo damas titik uci, all these good
qualities are there. But if he does not try to be, go further ahead, how to become
immortal, so this type of fine entanglement is also entanglement.
A brhmaa's qualification is stated in the Bhagavad-gt.
Lecture on BG 4.12 -- Bombay, April 1, 1974:
The Vedas are divided into three kas, or division: karma-ka, jna-ka,
upsan-ka. Therefore the other name of Veda is tray. Tray na ruti-gocar. Strdra-dvijabandhn tray na ruti-gocar (SB 1.4.25). That is stated in the Vedic
literature. Str, dra and dvija-bandhu.... Dvija-bandhu means born in brhmaa,
katriya, vaiya family, especially brhmaa family, but he is not possessing the qualities
of brhmaa or katriya, as now it is going on. Everyone is presenting himself as a
brhmaa, katriya, vaiya, but he hasn't got the necessary qualification. A brhmaa's
qualification is stated in the Bhagavad-gt, satya auca amo damas titik rjava
jna vijnam stikya brahma-karma svabhva-jam (BG 18.42). Similarly, katriya.
aurya vrya tejo yuddhe cpy apalyanam, vara-bhva ca. In this way there are
katriya's qualification.
One who is aware of Ka, what is Ka, he is above brhmaa. Brhmaa
qualification is already there.
Lecture on BG 4.15 -- Bombay, April 4, 1974:
One must know what is Ka. Para brahma para dhma pavitra para... (BG 10.12).
Brahma. Brahma jntti brhmaa. One who is aware of Ka, what is Ka, he is
above brhmaa. Brhmaa qualification is already there. Because a brhmaa means
one who knows Ka, Parabrahman. That is brhmaa. Brahma jntti brhmaa.
Veda-phd bhaved vipro brahma jntti brhmaa. Janman jyate dra
saskrd bhaved dvija, veda-phd bhaved vipro brahma jntti brhmaa. This is
the process.
Brhmaa's qualification, a-karma, pahana phana yajana yjana dna
pratigraha.
Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:
So still, brhmaa's qualification, a-karma, pahana phana yajana yjana dna
pratigraha. So stra says that a-karma-nipuo vipra. If one vipra is quite expert in
executing the six kinds of business, and mantra-tantra-virada, and very well known in
the Vedic mantras and hymns and everything complete, but if he is avaiava, if he is not
Vaiava, he does not know viu-tattva, or ka-tattva, then he cannot become
spiritual master. Avaiavo gurur na syd vaiava va-paco guru. But if a Vaiava,
one who knows viu-tattva, ka-tattva, even if he's born in the family of va-paca, the
dog-eaters, cala, he can be accepted as guru. So the real test is whether the guru is a
Vaiava, whether he know the science of Ka.
Srimad-Bhagavatam Lectures
They are instructed, satya amo damas titik rjava jna vijnam
stikya brahma-karma svabhva-jam. This is brhmaa's qualification. They
will train the brahmacrs and the ghasthas how to become perfect, discipline.
First discipline is truthfulness. A brhmaa will never speak lies. That is the
first qualification.
Lecture on SB 1.7.13-14 -- Vrndavana, September 12, 1976:
A brhmaa became a servant of katriya, that is degradation. A brhmaa cannot
become servant. Nobody can become servant. Only the dras can become servant.
Brhmaa never becomes servant. They are instructed, satya amo damas titik
rjava jna vijnam stikya brahma-karma svabhva-jam (BG 18.42). This
isbrhmaa's qualification. They will train the brahmacrs and the ghasthas how to
become perfect, discipline. First discipline is truthfulness. A brhmaa will never speak
lies. That is the first qualification. So who is going to take training in that way? Nobody is
interested. This is Kali-yuga. We are trying to train people "No illicit sex, no meat-eating,
no gambling, no intoxication." Still, there are some failures. And if we teach in our
institution, "Please do not speak lies," people will laugh: "What is this nonsense?
Nowadays is it possible to remain in this society without speaking lies?" This is the
position. This is called Kali-yuga. Nobody is interested to be trained up as a brhmaa.
gua, tamo-gua, cannot touch your heart. The whole process is purification of the heart.
Ceto-darpaa-mrjanam (CC Antya 20.12). Everything is there. Ka-bhakti is there. It is
not an artificial thing. Nitya siddha ka bhakti. It is our natural relationship with Ka
because we are part and parcel.
The six kinds of activities are pahana-phana yajana-yjana dna-pratigraha.
Pahana means he must be very much serious in understanding the Vedic
literatures. That is brhmaa's qualification, very much studious, high-class
scholar in Vedic literature, pahana. And phana, he must teach the Vedic
knowledge.
Lecture on SB 6.1.41-42 -- Surat, December 23, 1970:
A brhmaa may be qualified in so many ways, but if he is not a Vaiava, then he
cannot be a spiritual master. That is also stated in the stra: a-karma-nipuo vipra. A
brhmaa is very qualified, a-karma. a-karma, six kinds of activities. The six kinds of
activities are pahana-phana yajana-yjana dna-pratigraha. Pahana means he must
be very much serious in understanding the Vedic literatures. That is brhmaa's
qualification, very much studious, high-class scholar in Vedic literature, pahana. And
phana, he must teach the Vedic knowledge.
Formerly, therefore, you know, everyone, that in every village the brhmaa had a
catuph. The brhmaa had no other business. He would sit down in his cottage, and
he would teach Vedic literature. Even in Muhammadan, the, what is called, maulanas,
they also teach Koran. That is brahminical quality, pahana-phana, not that "I am very
much learned; I will not distribute it. I shall..." That is called jna-khala, envious even he
has knowledge. The spiritual knowledge must be distributed. That is the system of our
Vaiava philosophy. ravaa krtanam (SB 7.5.23). The ravaam is pahana, to learn
from the spiritual master. That is called ravaam. And then krtanam, then distribute the
knowledge. Whatever you have learned from your spiritual master, you must distribute.
ravaa krtanam. So pahana-phana yajana-yjana. Yajana means worshiping the
Lord, the Deity. And yjana, and inducing others to engage in that worshiping. This is
going on. You kindly mark in this society, we are allowing the students, giving them
volumes of books for reading, pahana. Then phana, then teach others. And they are
worshiping the Lord, and they are inviting others to come here and learn how to worship
Lord. Pahana-phana yajana-yjana dna-pratigraha. They are exacting money: "Give
us some money. Become our member." But what is that membership fee? That is not
being used for their sense gratification. For dna, for distributing knowledge. "You give us
some money as membership fee. We give you whatever we have got. We have got this
book. Take it." Dna-pratigraha. So this is brahminical business. Pahana-phana yajanayjana dna-pratigraha.
Initiation Lectures
So brhmaa qualification is truthfulness, cleanliness, satya aucam. Sama,
equilibrium of the mind, without any disturbance, without any anxiety. Satya
aucam amo dama. Dama means controlling the senses. amo dama titika.
Titika means tolerance.
Brahmana Initiation Lecture -- New Vrindaban, May 25, 1969:
So brhmaa qualification is truthfulness, cleanliness, satya aucam. Sama,
equilibrium of the mind, without any disturbance, without any anxiety. Satya aucam
amo dama. Dama means controlling the senses. amo dama titika. Titika means
tolerance. So many things in the material world will happen. We have to practice to
tolerate. Ts titikasva bhrata. Ka says, "You have to learn tolerance. The sukhadukha, happiness, distress, they will come like seasonal changes." Just like there is
sometimes rain, there is sometimes snowfall, sometimes scorching heat. How you can
fight? It is not possible. Try to tolerate. That's all. Satya auca amo dama titika
rjavam. rjavam means simplicity, no duplicity. Simplicity, rjavam. Jna vijnam,
knowledge and practical application in life. Jna vijnam stikyam. stikyam means
to believe firmly in the scriptures. Just like Bhagavad-gt we are studying, or rmadBhgavatam. We should firmly believe what Ka says, not interpretation. This is called
stikyam. And nstikyam means not firm belief, atheism. Just like Lord Buddha. Lord
Buddha simply said that "I don't believe in the Vedas." Therefore he is immediately
Purports to Songs
These are the brhmaa's qualification. He must be truthful, so much so
truthful that even to his enemy he will not keep any secret. That is called
truthfulness. And ama. ama means controlling the senses. Dama. ama
means controlling the mind.
Purport to Parama Koruna -- Los Angeles, January 4, 1969:
Everyone is interested how to eat, how to sleep, how to have sex and how to defend.
That is going on, nationwide, worldwide. Therefore our Ka consciousness movement is
interested to make a section of the people brhmaa, brain. They can guide. It is not that
everyone requires; neither it is possible. Unless one is very intelligent, he cannot become
brhmaa. Brhmaa means the most intellectual class of the society. That is brhmaa.
Satya ama dama titika rjava, jna vijnam stikya brahma-karma svabhvajam (BG 18.42). These are the brhmaa's qualification. He must be truthful, so much so
truthful that even to his enemy he will not keep any secret. That is called truthfulness.
And ama. ama means controlling the senses. Dama. ama means controlling the
mind. Mind is our enemy; mind is our friend. So if we can control the mind, the mind can
act as very good friend. And if we do not control the mind, then he acts as enemy.
Therefore the yoga system means controlling the mind, controlling the senses so they
can act as my friend. Otherwise they will act as my enemy. Kma krodha lobha moha. So
there is necessity of a class of men who will act as the brain of the society. That is called
brhmaa.
Prabhupda: We have been training them to, how to acquire the brhmaa qualification.
It doesn't matter whether he is coming from Christian family or Mohammedan family,
this... No. Just like if you train one how to become engineer, it doesn't matter from which
family he comes. It doesn't matter. Any family, he can come. He can be trained how to
speak truthfulness. Satyam. What is that? So...
Devotee: The verse is...
Prabhupda: Satya ama dama titika. You don't find?
Devotee: I thought it was the verse about the qualities of a brhmaa.
Prabhupda: Yes, yes, what is that?
Devotee: "Peacefulness, self..."
Prabhupda: No, no, what is the Sanskrit verse?
Devotee: The one I have is text forty-two of Chapter Eighteen, but I don't think that's the
one you're quoting from.
Prabhupda: What is the verse? You cannot read?
Devotee: amo damas tapa...
Prabhupda: Ah, amo dama, that's it. Read.
Devotee: amo damas tapa aucam kntir rjavam eva ca, jnam vijnam
stikya... (BG 18.42).
Prabhupda: Brahma-karma svabhva... this is first-class man. ama. ama means
controlling the sense or controlling the mind. And dama, controlling the sense.
Brhmaa's qualification is thereama, dama, titika, rjavam and jnam,
vijnam, stikyam.
Morning Walk -- November 2, 1975, Nairobi:
Prabhupda: Brhmaa's qualification is thereama, dama, titika, rjavam and
jnam, vijnam, stikyam, brahma-karma... (BG 18.42). Everything is there, the
symptoms. So you are doing business, the occupation of the vaiyas or dras, and how
you are claiming to become brhmaa? The... Who is a brhmaa, that symptoms is
there in the stra. And not only the symptoms, Nrada Muni has said, "If these
symptoms are found elsewhere, then he should be accepted according to the symptom."
There is no question of birth. Yasya hi ya lakanm prokta varbhivyanjaka yady
anytrpi dyeta tat tenaiva viniriset. This is Nrada's vision. So it is the symptom. Just
like a doctor, medical man. He diagnoses according to the symptom. He finds out the
cause. So symptom is required, not that a man has become diseased or healthy by birth.
No. By birth he is born. Then again, when he develops certain types of symptom, so one
has to take him in that way. That is stra. We are accepting, or giving them sacred
thread, brhmaa, after seeing that they are actually acting as a brhmaa, not
superficially. Therefore we take some time to see whether he can develop brahminical
symptom. That is our process, not that anyone comes, and we give him a sacred thread
and he becomes immediately brhmaa. We don't do this. First of all give him chance.
Let him chant Hare Ka, follows the rules and regulations. Then let us see. If he is
actually serious, he has developed the symptom, then... This is the proper way. Even one
comes from the brhmaa familyhe wants initiationwe don't give immediately, even
if he is coming from a brhmaa... That is a good facility, that he is born in a brhmaa
family, but the symptom is the first necessity. Either you are born in a brhmaa family
or dra family, it doesn't matter.
Therefore (in) the stra it is said kalau dra-sambhava. In the Kali-yuga everyone is a
dra. There is no brhmaa, no katriya, no vaiya. That is generally accepted. Because
at the present moment education means to get some service. What is the value of that
education? If you become dependent on others, then what is the value of this education?
Therefore kalau dra-sambhava. Everyone is a dra. But this Ka consciousness
movement says striyo vaiys tath dr: (BG 9.32) never mind, even if you are dra,
take to Ka consciousness, you'll become perfect. Either you become woman or vaiya
or dra, it doesn't matter, or any other ppa-yoni, m hi prtha vyapritya ye 'pi
syu ppa-yonaya, te 'pi ynti parm (BG 9.32). So this is the most liberal movement,
that it doesn't matter what you are, if you take to Ka consciousness then you become
perfect. Sa gun samattyaitn brahma-bhyya kalpate (BG 14.26). He's on the
Brahman platform, above all these different modes of material nature. These brhmaa,
katriya, vaiya, dra, these are differences on the material platform. But when you
come to the spiritual platform, there is no such difference. Pait sama-darina (BG
5.18). So we are trying to bring everyone to that spiritual platform. Therefore they cannot
understand. They vision everything from materialistic point of view. They have no idea of
spiritual life, therefore they misunderstand. But if we read thoroughly Bhagavad-gt,
then everything is clear. Sve sve karmai means he must act according to his position. If
he claims to become a brhmaa, he must act as brhmaa. Gua-karma. If you actually
have the brhmaa's qualification, you must act as a brhmaa. Otherwise, what is the
use of claiming that "I am a brhmaa"? That is not accepted.