{"id":3991,"date":"2020-03-11T18:19:35","date_gmt":"2020-03-11T16:19:35","guid":{"rendered":"https:\/\/patrick-lemarie-consulting.com\/?p=3991"},"modified":"2020-03-12T12:42:46","modified_gmt":"2020-03-12T10:42:46","slug":"business-ethics-and-globalisation","status":"publish","type":"post","link":"https:\/\/patrick-lemarie-consulting.com\/en\/business-ethics-and-globalisation\/","title":{"rendered":"Business Ethics and Globalisation"},"content":{"rendered":"

Business ethics and corporate social responsibility in a professional practice.<\/p>\n\n\n\n

Preamble:<\/h2>\n\n\n\n

The present article and following content is an English adaptation of the original French text of my speech delivered on 25th March 2016 at the University of Le Havre (France), in the framework of Asia Week and the conference-debate on Enterprise-Politics-Ethics. The content of my article, originally written in French has been modified and updated during its transcription in English, to take into account the latest events in the world since the March 2016 conference as well its consequences for business ethics.<\/p>\n\n\n\n

Ethics in history<\/h2>\n\n\n\n

Although the notion of ethics was raised as early as 1754 BC\nin the Hammurabi Code, and more recently in the Universal Declaration of Human\nRights, it is questionable to what extent humanity has progressed in the\nrespect of its fellow human beings, when OXFAM International continues to warn\nof growing inequalities.<\/p>\n\n\n\n

\"the
World Economic Forum<\/figcaption><\/figure>\n\n\n\n

In 2020, world\u2019s richest 1% get 82% of the wealth,\u2019 Oxfam says.<\/p>\n\n\n\n

\nhttps:\/\/www.oxfam.org\/en\/pressroom\/pressreleases\/2018-01-22\/richest-1-percent-bagged-82-percent-wealth-created-last-year\n<\/div><\/figure>\n\n\n\n

What remains of Oxfam’s call at the World Economic Forum in\nDavos to act against growing inequalities?<\/p>\n\n\n\n

\"Slaves
Slaves cutting sugar cane on Antigua island British Library picture<\/figcaption><\/figure>\n\n\n\n

Maslow as a tool for Corporate Social Responsibility and Business Ethics<\/h2>\n\n\n\n

Maslow with his pyramid of needs was one of the first\nsociologists to reflect on the needs of human beings so that they could\nprogress and reach the ultimate stage of their experience on earth to achieve\ntheir realization or personal legend according to the Brazilian writer Paulo\nCoelho.<\/p>\n\n\n\n

\"Maswlow's
Maswlow’s pyramid of needs<\/figcaption><\/figure>\n\n\n\n

Globalisation affecting Business Ethics and Corporate Social Responsibility<\/h2>\n\n\n\n

Technological advances are constantly changing our world,\nbut is it good? Is it for the better?<\/p>\n\n\n\n

Little by little, we are witnessing a return to slavery in\nmodern forms, of course, but one that really corresponds to a reality and this\nin all legality.<\/p>\n\n\n\n

How can a French jobseeker registered in a temporary work\nagency in Le Havre expect to be hired in a local petrochemical plant when a\nposted worker costs, in all legality, less than his modest claims due to the\nBolkestein directive? This is competition at home, but not only.<\/p>\n\n\n\n

\"Posted
Posted workers Photo Josue-Isai-Ramos-Figueroa<\/figcaption><\/figure>\n\n\n\n

The Law and Business Ethics<\/h2>\n\n\n\n

Article 63 of the TFEU, Treaty on the Functioning of the\nEuropean Union, can be summarised with the following lapidary formula: \u00ab\u00a0It\nis forbidden to prohibit\u00a0\u00bb doesn\u2019t it remind you of the slogan of \u00ab\u00a0May\n1968\u00a0\u00bb in France?<\/p>\n\n\n\n

\u201cAll restrictions on the movement of capital between Member\nStates and between Member States and third countries are prohibited \u00ab\u00a0.<\/p>\n\n\n\n

The second point that concerns us when we read Article 63 is\nthat it does not defend the moral values of the EU. Unrestricted relocations\nlead companies to locate in countries where labour is cheapest.<\/p>\n\n\n\n

All too often we see situations that are perfectly legal but\nnot ethical.<\/p>\n\n\n\n

\""An
\u00ab\u00a0An ethics for eagles, another one for pigeons\u00a0\u00bb Eric de Montgolfier source FNAC online bookshop
<\/figcaption><\/figure><\/div>\n\n\n\n

These legal arrangements are unassailable because they rely on the expertise of Luxembourg tax advisors, most of whom submit a tax ruling which the French tax authorities can only endorse, since it is legal. <\/p>\n\n\n\n

It is good to recall the excellent work of Eric de\nMontgolfier, former magistrate of the public prosecutor’s office,\u00a0\u00bbUne\nmorale pour les eagles, une autre pour les pigeons\u00a0\u00bb ( An ethics for eagles\nanother one for pigeons), the excellent film by St\u00e9phane Briz\u00e9 \u00ab\u00a0La Loi du\nMarch\u00e9\u00a0\u00bb ( the law of the marketplace), with Vincent Lindon and the more\nrecent documentary film by Fran\u00e7ois Ruffin,\u00a0\u00bbMerci Patron\u00a0\u00bb (Thank you\nboss), to understand why too often ethics and business are contradictory.<\/p>\n\n\n\n

<\/p>\n\n\n\n

Globalisation and Business Ethics<\/h2>\n\n\n\n

What shocked me the most when I went to Cameroon or Madagascar for training missions was the disparities between the natural resources of these countries and the standard of living of their inhabitants. Yet some exceptional people dedicate their lives to lifting their brothers and sisters out of poverty. Such as Father Pedro in Akamasoa<\/a>, who in thirty years of hard work in Madagascar has lifted more than 14,000 people out of poverty.<\/p>\n\n\n\n

\"Zebus
Zebus (local oxen) in Ampefy, Madagascar, August 2019 – Photo Patrick Lemari\u00e9 (I paid the farmers to take the picture).<\/figcaption><\/figure><\/div>\n\n\n\n

Globalisation, Violence and Ethics<\/h2>\n\n\n\n

We can try to solve this ethical problem by speculative,\nphilosophical reflection and leave it at that and make the same observation\nagain in 10 years.<\/p>\n\n\n\n

But no doubt it would be more sensible to wonder why people\nchoose greed rather than sobriety, and why they choose omnipotence rather than\nhumility.<\/p>\n\n\n\n

It is useful to read or reread Howard Bloom’s best book: The\nLucifer Principle to understand that<\/p>\n\n\n\n

\"The<\/a>
The Lucifer Principle – source Amazon.fr<\/figcaption><\/figure><\/div>\n\n\n\n

\u00ab\u00a0Violence is \u00a0\u00bb in reality a fundamental tool of\nNature to improve us \u00ab\u00a0. In a Judeo-Christian world which tells us that\n\u00ab\u00a0man is kind, it is society that makes him evil \u00ab\u00a0, it does indeed\ncause disorder. Bloom meticulously demonstrates the opposite and with such\ntalent that he furiously reminds us of Alain Peyrefitte’s \u00a0\u00bb French Evil\n\u00ab\u00a0, but a different kind of evil.<\/p>\n\n\n\n

\"Matthieu<\/a>
Matthieu Ricard Altruism <\/figcaption><\/figure><\/div>\n\n\n\n

A necessary awareness and education to implement business ethics principles<\/h2>\n\n\n\n

Aware of our weaknesses and shortcomings, of our natural\ntendency to covet the good of others and to behave in certain cases as\npredators, could we not draw inspiration from the wisdom of the east, which\ninvites us to moderate our appetites, to tend towards the middle way? Matthieu\nRicard, a French Buddhist monk and doctor of cellular genetics, also explains\nthis in his excellent book \u201cPlaidoyer pour l’ Altruisme\u201d (A plea for altruism).<\/p>\n\n\n\n

\n