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ALIZA D. RACELIS Cesar E.A. Virata School of Business University of the Philippines, Diliman

The leader as friend : Implications of Leonardo Polo’s Friendship in Aristotle for humanistic corporate governance. ALIZA D. RACELIS Cesar E.A. Virata School of Business University of the Philippines, Diliman. BACKGROUND.

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ALIZA D. RACELIS Cesar E.A. Virata School of Business University of the Philippines, Diliman

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  1. The leader as friend: Implications of Leonardo Polo’s Friendship in Aristotle for humanistic corporate governance ALIZA D. RACELIS Cesar E.A. Virata School of Business University of the Philippines, Diliman

  2. BACKGROUND The Spanish philosopher Leonardo Polo(February 1, 1926 - February 9, 2013) engaged with both Classical and Medieval thinkers such as Aristotle, Thomas Aquinas, and William of Ockham, as well as Modern and Contemporary philosophers such as Descartes, Kant, Hegel, Husserl, Heidegger, and Nietzsche.

  3. Polo scholars have come to call his philosophical proposal “transcendental anthropology”, given that ―using the method of abandonment of the mental limit― he made available 4 great themes in relation to man: • on the one hand, the (1) act of beingand (2) essencethat lieoutside the mind, and • on the other hand, the (3) act of beingand (4) essenceof the human being.

  4. BACKGROUND Having distinguished act of being in metaphysics vs. act of being in anthropology, Polo’s works then proposes 4 “anthropological transcendentals”, namely: 1) Personal Co-existence 2) Personal Freedom 3) Personal Intellect/Knowing 4) Transcendental Love (Self-Gift )

  5. Wide range of fields : psychology, • neuroscience, • philosophy of science, • philosophy of language, • social ethics, • political economy, • economic theory, • among others. • Meta-theoretic. • In this paper: Monograph “Amistad en Aristóteles” (“Friendship in Aristotle”)

  6. The leader as friend: Implications of Leonardo Polo’s Friendship in Aristotle for humanistic corporate governance

  7. Recent leadership literature has found commonalities between leadership and friendship; • The theme of friendship was clarified by Aristotle in his Ethics, along with a basic characteristic of such human good, namely, that friendship is in itself a virtue.

  8. Friendship in Aristotle as discerned by Polo: • In Amistad en Aristóteles, Polo (1999) accepts Aristotle’s assertions that “friendship…is a kind of virtue or at least accompanies virtue” and that “without friends, no one would ever want to live, even if he were to possess all other goods, for then he would be deprived of the possibility of doing good to another.” • IMPLICATIONS…

  9. Can a friendly leader contribute to a more humanistic governance? • The improvement in the governance of firms will consist not so much in perfecting models of regulation as in a new notion of the function of the firm and in a better articulation of the organs of governance within firms, most especially the governing board and with a special focus on the chief executive (Canals, 2010). • Applied to the managerial context, a fully human manager would be one who ensures the positive learning in the follower and the formation of his character through the virtues.

  10. From transformational to transcendental leadership :

  11. Theoretical Framework: • Virtues [other self] • Good quality/habit by which we are made righteous • Leader/Leadership: • Transcendental* • Open/free system Superiority of Christian friendship [Christian love] *contribute to the good of the others • Better organizational functioning: • Consistency, in addition to effectiveness and efficiency

  12. Virtues flowing from a friend to an “other self” in a leadership context: Firstly, there are the chief moral virtues ―or the cardinal virtues― of: (1) prudence, (2) justice, (3) fortitude, (4) temperance. In addition, there are the virtues of: (5) humility, (6) veracity, and (7) love, or charity.

  13. Friendly leadership producing well-governed organizations: • If the organizational leader were a true friend in the Polian sense, that is, one who exercises transcendental leadership through the possession of transcendent motives, referring to a genuine interest in the development and motives of the other person that goes beyond considering exclusively future effectiveness, and exercising those virtues inherent in a friend serving an “other self”, most importantly a radical love or self-gift, then we can expect better organizational functioning, that is to say, characterized by efficiency, effectiveness, and consistency (Pérez López, 1993).

  14. Implications of Polo's discernment of Aristotelian friendship for the business leader's work of governance: Education for friendship Education for moral leadership Cultivation of the virtues of the friend-leader. Email: aliza.racelis@up.edu.ph

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