Faith-Full Leadership, Ethics and Accountability:

Using the work of Moses Pava to enforce the need for moral leadership and governance

The general rationale of this paper is quite simple: moral leadership and moral governance matters. It has taken me the entire semester and the detailed reading of the book, Leading With Meaning: Using Covenantal Leadership to Build a Better Organization by Moses Pava (2003) to help me make the solid connection between operational (structural) governance and moral/ethical governance. If the reader of this paper is an enlightened, educated academic, this point may not have a significant impact. On the other hand, if the reader is a “typical” lay practitioner, the point of this paper, supported by evidence provided by Pava (and the other cited resources) might offer a deep and long lasting influence which could possibly change how the reader thinks and acts in matters related to organizational leadership and governance. I was able to make many connections between the Pava text and the Sison (2008) text that helped me better understand how Sison is interpreting Aristotle in today’s complex global business world. I have cited several of these cases to help the reader make a solid connection between structure, intent morality, ethics, accountability and corporate motives. I typically use colored “flags” to note important points and passages in a book I am reading for meaning. After reading the Pava (2003) text, I looked back and saw over fifty colored flags! The personal significance of this book has been overwhelming for me on a personal, professional and academic level. Another significant point for me is the global appeal and usefulness of this text. While this book was written from a uniquely Jewish perspective, the model offered is appropriate for people and organizations of all faiths or no faith at all.
Another significant and enlightening connection I have made concerns the connection between religion, spirituality, faith and organizational work life. I have now come to understand, after two years of doctoral level studies, each of these facets of life are truly interconnected. I spend some time in this paper presenting the connection using the rationale offered in Pava’s book as well as other resources utilized during my student tenure at Eastern University. Originally, as a practicing Jew, I struggled with the concepts of faith, spirituality and religion from an organizational perspective. The extant literature related to Judaism and spirituality, especially Judaism and workplace spirituality, is barely existent. Parenthetically, when I Googgled “Judaism plus workplace spirituality” the first website that appeared led me to Nancy R. Smith’s website. Ms. Smith is an Ordained United Methodist Deacon who authored the book, Workplace spirituality: A complete guide for business leaders (2006). One of the stated primary purposes of her book is to address the faith-at-work movement that she acknowledges is “focused on the Christian faith, usually evangelical” (Smith, 2006 p. xvii). Is there any wonder why I have felt some frustration in dealing with this subject from a Jewish perspective? Once I found the books by Rabbi Salkin (1994) and Dr. Pava (20003), my perspective changed dramatically!
Moses Pava is the Alvin Einbender Professor of Business Ethics at the Sy Syms School of Business at Yeshiva University. Dr. Pava holds a bachelors degree from Brandeis University and a masters as well as doctor of philosophy degree in philosophy from New York University (http://spider.mc.yu.edu/news/Faculty_Experts.cfm).
I was captivated by his book from the very beginning as Pava regales the reader with the story that he asks his students to watch the David Mamet movie, Glengarry Glen Ross, which he believes serves as a metaphor for the “organization as a machine” (p.xii). I have seen this movie many times and I can fully relate to Pavas’ interpretation. This movie depicts the business world as a cold, ruthless “machine” only interested in economic gain.
From the beginning of this text, Pava explained that we live in a two-world, almost bipolar way of thinking about life and organizations. The mere thought of combining business and religious thinking is inconceivable to some. He wrote that some of his students could not deal with the notion of a combined business and religious perspective and actually drop out of the business school. It is at this point that we learn that leadership and spirituality are inextricably entwined and those who deny this fact “dreamily try to escape the call of leadership” (p.xiii). This is an extremely important point for me. I have worked very hard for the last two years explaining my position as a conservative Jew that I do not believe that religion/spirituality/faith have any place in my mind when dealing with organizational life. I have always believed in the golden rule and while I did offer some credit to clergy, I offered most of the credit to my parents for instilling this idea in me. When discussing spirituality, my conservative synagogue taught us that our connection with G-d is a very personal issue. We were taught that G-d gave us life, but that is where his involvement in our daily behavior ends. We do not believe we were born with sin and we do not believe there is a “devil” that is responsible for our improper (evil) actions. We were taught that G-d gave us “free-will” and we are to make our own choices in life based on the teachings of the Torah and the Talmud. While the Ten Commandments are our general guiding laws (there are actually 613 “commandments” found throughout our bible), we are free to choose our own path and guide ourselves accordingly through the “book of life”. This is not to say that we are without sin. Far from it, we recognize that as humans, we are prone to sin but we also believe we are forgiven for our sins if we “right the wrong”, realize we should not do it again and properly atone. The holiest and most solemn Jewish holiday is “Yom Kippur” which is our “Day of Atonement” where we seek forgiveness from G-d by repenting for our sins by praying in synagogue and fasting (to feel the pain of our sins) for 24 hours. Most of our teachings therefore centered on the concept that how we treat each other is the best way to affirm our spirituality and faith. This “provides an explicit link to organizational life, as organizations are social networks or, to use Aristotle’s phrase, “communities” in which ‘how we treat each other” is a matter of primary concern, both in terms of ethics and pragmatics” (Blair, 2010).
While Pava has affirmed this notion for me, he has also pointed out that much of my moral and ethical business character comes from the bible and I just didn’t know it! In Judaism, the most important aspect we have is our customs and traditions that have been handed down from generation to generation, all based on the teachings of the bible. This is how I can now relate organizational governance, leadership, ethical character and moral judgment into my everyday life as an entrepreneur. Pava’s book is a demonstration of how people can use the traditional resources of the bible, rabbinical legal and imaginative writings, medieval philosophy and contemporary Jewish thought to help deal with and solve today’s modern organizational issues.
Certainly Pava was not the first person to make the connection between our organizational and spiritual lives. A 2004 New York Times article, entitled, Faith at Work, spoke of the rapidly growing movement to bring faith into the workplace: The idea is that Christians have for too long practiced their faith on Sundays and left it behind during the workweek, that there is a moral vacuum in the modern workplace, which leads to backstabbing careerism, empty routines for employees and C.E.O.'s who push for profits at the expense of society, the environment and their fellow human beings (Shorto, 2004).
A similar connection was made for me by Rabbi Jeffrey Salkin (1994) in his book, Being G-d’s Partner: How to Find the Hidden Link Between Spirituality and Your Work when he wrote: “As the Talmud states, ‘Whoever says the words of the torah are one thing and that the affairs of the world are another thing is like one who has no G-d’” (p.34). This was my first personal connection between daily work life and spirituality/religion.
Other examples abound including an article in the Leadership Quarterly. In Leadership with inner meaning: A contingency theory of leadership based on the worldviews of five religions, the authors state, “Manz et al. (2001) have written a collection of essays to describe some of the virtues for leadership, which is relevant for modern business, as well as ways of living with integrity, which emanate from Jewish tradition. They relate the biblical stories of Job, David, Ruth, Moses and Solomon to portray the respective virtues of faith, courage, compassion, integrity and wisdom. Their work emphasizes the importance of discovering meaning within adversity and illustrates how modern business leaders can practice the ancient teachings of the Hebrews in everyday organizational life” (Kriger & Seng, 2005). This offers me a rarely found level of insight into Jewish faith at work. This article’s quote emphasizes the very tenets of my Hebrew educational up-bringing.
In G-d at Work, (Miller, 2007) the integration of the concept of faith at work from a Judeo-Christian point of view is discussed. He states, “The faith part of the faith at work movement is highly diverse, comprising nearly all of the major religions, including Judaism, Christianity, Islam, Hinduism, Buddhism, and non-institutional forms of spirituality” (p. 4).
My first introduction to the concept of faith, as it relates to Christianity, began in my first semester when I was required to write a book report that had to be submitted on the first day of the residency. I had no one to discuss its contents and most of the presented concepts were extremely foreign to me. In this book, Reviewing Leadership: a Christian evaluation of current approaches, Robert Banks and Bernice Ledbetter (2004) write about the concept of “faithfulness” as opposed to faith:
As a leader, it is not enough simply to have faith or be a person of faith in the workplace. That is, it is not enough just to believe privately certain core convictions or even to be publicly known as a Christian. Faithfulness is required as well as faith. Indeed, faithfulness is the concrete expression of faith in the workplace. Such faithfulness means more than maintaining a consistent personal relationship with G-d or talking about one’s faith with others…. Faithfulness entails a closer and more far-reaching link between beliefs and behavior (p.98). David Miller (2007) wrote about “hundreds of thousands of women and men around the country have come to feel an urgent need to integrate their faith and their work…” (p.9). Interestingly, none of these sources discuss the concept of governance as it relates to religion, morality or ethics. Pava (2003) deals with this idea using the term “covenantal leadership” This covenant refers to concept from the Book of Leviticus, Chapter 22 which states, “And you shall keep my commandments and do them. I am the Lord. You shall not profane my holy name; but I will sanctify the children of Israel” (p.xiii). From this, Pava infers that the true sanctification of G-d’s name is “really not about what we give to G-d at all, but is more about what we give to each other” (p.xiii). He further interprets that the true scholars of Torah are the ones who act honorably and honestly in their business and other dealings. Further rationalization concludes that “not only is it possible for an authentically religious person to make it in the real world, it is religiously necessary for him or her to do so: A true spiritual life can be achieved only {original emphasis added in document} inside the mundane and everyday world and not apart from it” (p.xiii). For me, this affirms my twenty-five year belief that the golden rule needs to lead all personal and professional thinking and decision-making. Pava does a masterful job using old testament biblical characters, stories and situations to illustrate how today’s organizational leaders can better lead and govern their organizations.
This is not to say that governance does not need formal structure. On the contrary, there are many available models of governance that create rigid structure. One such structure can be found in the model put forth by Carver (2002) in his book, Corporate Boards That Create Value: Governing Company Performance from the Boardroom. My point to this paper is that the rigid structure must be tempered by moral and ethical judgment, which should be based on the golden rule, which is based upon various portions of biblical texts and historical teachings. Many of these teachings are about man’s understanding and giving of themselves to their fellow man. Unfortunately, Carver’s model is morally neutral which leaves management with too much opportunity for interpretation of ethical judgment about how leaders should avail themselves to their fellow man. This is the essence of the golden rule and my favorite example can be found in Mitch Albom’s (1997) book, Tuesdays with Morrie. I think the reason I was so drawn to this book is that it was one of the few pieces of literature I have read in my Ph.D. program that was more about man’s humanity to other man than religion, theology or spirituality. That is not to say that Morrie did not have his own personal relationship with G-d; in fact, he comments that he was actually speaking with G-d! “I’m bargaining with Him up there now, I’m asking Him, Do I get to be one of the angels?” (p.163). Even as an agnostic, Morrie found a spiritual connection with his supreme being. I found this book to be so inspirational, I purchased the made for television movie immediately after reading the book so I could put some faces with the names, even though I knew they were only actors! I find it ironic that the actor who portrays the lead character in Glengarry Glen Ross (Jack Lemmon) is the same actor who portrays the Morrie in the movie. My favorite quotation from the book is, “Remember what I said about a meaningful life? I wrote it down, but now I can recite it: Devote yourself to loving others, devote yourself to your community around you, and devote yourself to creating something that gives you purpose and meaning. You notice, he added grinning, there’s nothing in there about a salary” (p.127). I believe this humanity is what is lacking in today’s organizational leadership and governance roles.
While there is NO mention of G-d, spirituality, religion or faith, I am sure it would not be difficult for my Christian brothers and sisters to say the quote is somewhat flawed in that it needs some mention of G-d or faith in G-d. While I most certainly respect that position (and have even grown to admire it in my own way since joining the Eastern University Ph.D. program), I think the quote can stand-alone and serve many people of many different faiths. For some people, a meaningful life does not have to be centered around their connectedness with G-d (spirituality) or whether they go to Church (religion) or even if they even believe in G-d (faith). A meaningful life can be centered around man’s humanity and relationship with other men. This book really reinforced my own beliefs that while religion, theology, spirituality and faith are important for some people; I believe it is man’s treatment of other men that lies at the very essence of who we are as human beings and as leaders. For me, this realization helps me understand that we can govern with ethics and morality while still having the necessary structure to be efficacious and even profitable.
Assuming there is an understanding that ethics and morality must coexist with structure; it becomes necessary to understand how to lead and govern today’s modern organization using the ancient texts and teachings as a model for success. Much has been written about the current moral decay within the world of business. Few can argue with this thinking following the Enron, WorldCom and Tyco debacles! In the book, In the Name of Jesus: Reflections on Christian Leadership, Henry Nouwen (1989) used the story of Jesus’ temptation in the desert (Matthew 4:1-11) to show how we as leaders are tempted, and how they must embrace Christ’s attitude of humility and service to others. From a Jewish perspective, the resisting of temptation has more to do with G-d’s testing of our moral compass by allowing us the free will to make the “wrong” decision that leads to sinful behavior. In leadership there are many temptations (evil or otherwise) that offer the promise of something that entices us to consider them. How we deal with these temptations will be the judge of our success or failure and ultimately if we can deal with our fellow man in a moral and ethical manner. We have learned in this course that structure alone is not enough to guide our actions. The critical question is: how do finding substantive offerings from biblical texts, writings and scholars help us augment our structured governance model? Moses Pava offers three goals for his text: 1) “Introduce the readers to traditional Jewish texts that deal with either the idea of the biblical covenant, Jewish leadership, or ideally, both. 2) To offer an integrated and meaningful interpretation of these texts 3) To introduce the paths to Jewish or covenantal leadership” (p.xvii). These include the paths of humanity, no illusions, integration, moral imagination, role mode and moral growth.
Each of these paths is unique, yet connected in that they support and reinforce each other. These paths can intersect each other at various points and it is possible to change beginning and ending points within the organization by changing paths at crucial points. These paths are the focus of this text and are described below: 1) The Path of Humanity – In my opinion, this path is the most important because it forces leaders to think in terms of man’s humanity to other man and not necessarily to G-d. This is a crucial way of thinking because it puts leaders on the path of the golden rule. Pava offers the example of the biblical character Noah, who was building the ark to ensure survival of the human race. Pava also speaks of the biblical language, hesed, which means loving-kindness, or for our purposes, caring. “Covenantal organizations require leaders who walk the path of humanity. To do so, leaders need to be engaged in active caring” (p.5). From a business perspective, leaders are now recognizing the benefits of transformational leadership skills that include trust and reputation building (Rafferty & Griffin, 2004). “For covenantal organizations, however, trust is not something that can be easily manipulated. Rather, trust is an outcome of a stable pattern of active caring” (Pava, 2003, p.7). 2) The Path of No Illusions – This path is the one that keeps leaders and those in governance on an even keel through the promotion of pragmatism. Pava illustrates this path through the prophet Micah and the elimination of “enchantments and witchcrafts” (p.7). Included in this path is the thinking that there is much more than the bottom-line in business. Performance in business cannot be measured solely in terms of profit and must include many other factors including stakeholder satisfaction, product quality, safety as well as community and global responsibility. This is where companies like United Airlines (Sison, 2008, pp.177-190) ran into trouble. When the employee stock option plan (ESOP) was promulgated, each participating union group was only interested in serving their own interests. Concessions were only made for self-serving ends. The path of no illusions would have the heads of each union as well as the governing board of the airline working together to maximize everyone’s interests for the organization as a whole. 3) The Path of Integration – According to Pava, “value is created as an output of integration…and to covenant is to integrate” (p.8). From a business perspective, integration has many facets. Simply put, integration entails the ability to use a multiple mindset of variable factors to help an organization achieve various corporate objectives. In Sison’s (2008) text, the case of Southwest Airlines is a great example using the path of integration. While Southwest clearly has a “civic republican” (Sison, 2008, pp.82-83) nature, it also has a clear profit motive, but they are also highly concerned about customer service. They are brilliant at successfully integrating these various stakeholder objectives. The key is that their governance “mind-set is not either-or, but both-and” (p.9). 4) The Path of Moral Imagination – Pava defines this as “the ability to see various imaginative alternatives for acting within a given circumstance” (p.9). One important aspect of this path is the ability to step back and look at a situation from an alternative point of view. “If integration is what moral leaders do, then moral imagination is how they do it” (p.10). The example offered by Pava is the famous biblical narrative of Abraham and the binding of his son, Isaac. By using the path of moral imagination, Abraham was able to reinterpret G-d’s command for a sacrifice. Once again, we are able to draw parallels with Sison’s (2008) work. Sison incorrectly assumes that intent, i.e. the corporation’s goal is the common good in every case, but does not account for the morality/ethics of man’s nature to corrupt. In my view this position is somewhat naïve. This is where the model by John Carver (or many others) could be of great use. Structure and regulation are certainly necessary in today’s world, but they must be tempered with ethical/moral guidelines to help steer the governance in the right direction. I believe this is where Aristotle was steering us when discussing virtue. The path of moral imagination can help individuals, who comprise organizations, act with virtue, that is to say they can act for the common good which is to say they can lead their organizations away from corruptibility. 5) The Path of the Role Model – The path is one of the easiest to understand: “A leader must be able to imagine everyone in the organization adopting his philosophy, his attitude, and his behavior. If it works for leaders, it should work for everyone” (Pava, 2003, p.12). By the leader acting in a moral, ethical and covenantal manner, s/he is setting the stage of for his followers to emulate him and act in a similar manner, thereby increasing the amount of covenantal leaders within the organization. This concept clearly escaped the organizational leaders at Enron, Tyco, WorldCom and various others! Why did the leaders of these giant corporations fail to operate in a virtuous manner? I think the answer is that they failed to understand (or just did not want to) that the corporations character was an emulation of their own! 6) The Path of Moral Growth – This final path is one of my favorites in that it fully accounts for the never-ending change that organizations must face. According to Pava, covenantal leaders seek the path of moral growth. “Change is not only tolerated, but also aggressively pursued, as long as the change is predicted to ‘foster human growth, development, and the satisfaction of legitimate human needs’” (p.13). Pava claims that organizations cannot only create successful change but they can produce “valuable outcomes satisfying legitimate needs while achieving a degree of moral growth” (p.13). The important point is that organizational leaders must recognize moral growth if they wish to have any measure of continued success. Just as change is an accepted part of the modern organizational life, moral and ethical growth must be a recognized part of the change. One such example came as a result of the Sarbanes Oxley Act. Issues relating to ethics and corporate social responsibility moved into the spotlight as a result of this law. Organizations in one sense were forced on the path of moral growth just to comply with the law. Once again, Pava uses a story from the character of Moses (whom he called the greatest covenantal leader of all time) to illustrate this path. When two of the twelve tribes of Israel did not want to cross into the promised land, Moses turned to the path of moral growth and moral imagination to satisfy those particular stakeholder needs while recognizing the needs of the entire organization, i.e. the people of Israel.
To better understand how these paths are connected with organizational governance and leadership, we must first better understand how Pava defines the term covenant as it relates modern business. This is the foundation of how an organization can connect ethics and morality to organizational governance structure. Pava offers a working definition:
A covenant is a voluntary agreement among independent but equal agents to create a “shared community.” The primary purpose of the agreement is to consciously provide a stable social location for the interpretation of life’s meanings in order to help foster growth, development, and the satisfaction of legitimate human needs (p.2).
To further clarify, he offers support that covenants have three defining characteristics: 1) They are open ended. While today’s business contracts are quite detailed and specific, a covenant should be somewhat vague so that all the participants have to work together to help define and redefine the meaning of and the interpretation of the agreement. In a true covenant “all participants are expected to search actively and creatively for the best interpretation of the agreement –one that will benefit everyone in the long-run- and not the one that requires the least amount of effort” (p.2). This language reminds me of Sison’s (2008) interpretation of Aristotle’s role of the common good 2) They are long term in nature. Covenants should be lasting and without time limits. The example of a marriage covenant is given. 3) They are respectful of human integrity. The agreement exists to protect all of the parties that are part of it. The covenant creates a mechanism to for “locking agents into a social entity” (p.3). Pava informs us this creates a paradox whereby people must choose between individual freedom and social order, but proponents of this model believe that very paradox is the source of its strength where people can be free to have individualism and social order through a sense of organizational community.
Pava believes the best way to allow the covenantal model to work in business and governance is through covenantal leadership. This is an important component of the model itself. The final important aspect of this model involves an understanding that covenantal leadership must be seen and used, above all else, as a tool for teaching. In the final chapter of his text, Pava (2003) argues that “from a covenantal perspective, at times the leader is the servant of his or her people, but all the time and in every place the leader is the teacher” (emphasis found in original text) (p.146). According to Pava, “the one thing that ties together the many paths identified in the previous chapters is their remarkably close relationship to the process of education and teaching” (p.147). Once again, Pava offer the reader an excellent example using the biblical character of Moses, who is considered the greatest teacher of all time by many biblical scholars. To better understand the role of covenantal leader as teacher, Pava offer the following characteristics of great teaching: 1) Leadership and Technical Proficiency – Great covenantal leaders must be technically proficient in their area of expertise. This is not to say they must be experts in all areas, but they must be proficient enough in their understanding of the goals of the organization to build trust and confidence of their followers. 2) Leadership and Learning – Leading, teaching and learning all go hand in hand. We should all try to be learning all of the time, in all situations. Our society sometimes views learning as a sign of weakness in a leader but that is certainly not true. Any change process involves learning as a part of growth and a good covenantal leader is aware of this. 3) Leadership as Communication – Teaching and learning are both forms of artful communication. Great covenantal leaders are constantly seeking to increase their understanding of shared meaning, paradigms, languages and cultures within the organization with the hopes of increasing levels of communication with everyone. 4) Leadership and Doing the Right Things – One essential teaching elements of leadership is to show the follower the difference between what is important and what is not. Setting priorities and deciding what work is important is the key to this category. “The real leader is not so much the person who get things done as the one who best helps us figure out which things are worth getting done” (p.151). 5) Leadership as a Meaning-Based Exchange – This is based on the notion that in order for meaningful learning or teaching to take place, there must be a shared and mutually acceptable understanding of the language used by both parties. In other words, the receiver and the interpreter must be in sync. This is often a significant problem in multicultural, multinational organizations where people’s language and culture are different. The covenantal leaders will understand this and work harder to ensure clear, viable exchanges of information. 6) Leadership as Liberating – The ultimate goal of any teacher is to offer the student the ability to act independently, where the teacher is no longer needed. “Moses’s greatest and most independent act of leadership was in recognizing the importance of finding, selecting, and grooming his own replacement” (p.153).
We are all aware of the “bottom-line” pressure organizations are facing in today’s complex, technologically sophisticated, globalized business world. Maximizing profits, whether through increased revenue generation or expense reduction, is a necessity for survival and formalized structure at the governance and managerial levels are quite necessary. History has proven however, that structure and intent are not enough. For organizations to thrive, they must have ethical and moral standards that are embedded throughout the organization at all levels, including the board of directors. This paper has offered evidence that Moses Pava’s use of biblical characters, teachings and rabbinic studies from the old testament have helped blur the line between the spiritual/religious world and the business world. While Sison (2008) used citizenship as the main focus of how organizations should see their function in society for the “common good”, Pava (2003) helps us understand a more basic level of organizational functioning using ethical and moral standards based on biblical teachings. Good governance requires more than the use of any one single theory (Abdullah & Valentine, 2009). Various factors including culture, industry, size of company, configuration of board of directors, social relationships, political affiliations, etc. must all be accounted for when designing a proper governance structure that must include an ethical/moral component based on sound ethics theory.

Reference
Abdullah, H., & Valentine, B. (2009). Fundamental and ethics theories of corporate governance. Middle Eastern Finance and Economics, (4), 88-96.
Albom, M. (1997). Tuesdays with Morrie: An old man, a young man, and life's greatest lesson. New York: Broadway Books.
Banks, R., & Ledbetter, D. M. (2004). Reviewing leadership: A Christian evaluation of current approaches. Grand Rapids, MI: Baker Academic.
Carver, J., & Oliver, C. (2002). Corporate boards that create value: Governing company performance from the boardroom: A practical design for governance accountability. San Francisco: Jossey-Bass.
Kriger, M., & Seng, Y. (2005, October). Leadership with inner meaning: A continuing theory of leadership based on the worldviews of five religions. The Leadership Quarterly, 16(5), 771-806.
Miller, D. W. (2007). G-d at Work: The history and promise of the faith at work
Nouwen, H. J. (1989). In the name of Jesus: reflections on Christian leadership. New York: Crossroad publishing company.
Pava, M. (2003). Leading with meaning: Using covenantal leadership to build a better organization. New York: Palgrave Macmillan.
Rafferty, A. E., & Griffin, M. A. (2004). Dimensions of transformational leadership: Conceptual and empirical extensions. The Leadership Quarterly, 15, 329-354.
Salkin, J. K. (1994). Being G-d's partner: How to find the hidden link between spirituality and your work. Woodstock, VT: Jewish Lights.
Schein, E. H. (2004). Organizational culture and leadership (3rd ed.). San Francisco: Jossey-Bass.
Shorto, R. (2004, October 31). Faith at work. In New York Times on-line magazine. Retrieved August 1, 2010, from http://www.nytimes.com/ 2004/10/31/magazine/31FAITH.html?pagewanted=all
Sison, A. G. (2008). Corporate governance and ethics: An Aristotelian perspective. Northampton, MA: Edward Algar.
Smith, N. R. (2006). Workplace spirituality: A complete guide for business leaders. Peabody, MA: Axial Age.
Tokofsky, J., & Zupnik, S. R. (Producers), & Foley, J. (Director). (1992). Glengarry Glen Ross [Motion picture]. United States: New Line Cinema.