The Term "Business Ethics" in the Philippine Context

The semantics of the term business ethics cannot help but reflect the ethno-linguistic and

cultural wealth of, or the complexity present in, the Philippines. The understanding of business

ethics expresses the values both particular and peculiarto each of the idioms currently used in the

country. Business ethics is largely understood in its American sense, as what is right and wrong

in business. "Business," just like any sort of rule-guided activities, possesses its ovwn list of do's and

don'ts, or "ethics."Eth ics has got to do with rules, with what is legally allowed or socially accepted, as

opposed to what is frowned upon, prohibited, or penalized in whatever form in business practice.

Business, on the other hand, is a very specific and defined field of human endeavor. For some, it

is a chosen occupation, career, or profession which, due primarily to its economic consequences,

has become a focus of public concen. In other words, public concern over business does not

at all arise from any purportedly inherent value which such a class of activities may have, but

solely from their external effects of harm or benefit on the general state of well-being of those

concerned. "Business ethics" therefore refers to some problem-solving techniques designed to

help the practitioner when confronted with dilemmas (Agapay, 2008; Roa, 2011).

One can say that Filipino business values are greatly affected by family-oriented laws

prevailing in the country. For example, The Family Code of the Philippines (art. 209) provides

that "the parents and those exercising parental authority shall have with respect to their

unemancipated children or wards the following rights and duties:

to keep them in their company, to support, educate and instruct them by right

1.

precept and good example, and to provide for their upbringing in keeping with
their means;

give them love and affection advice and counsel, compdnoshiP, and

understanding;

to provide them with moral and spiritual guidance, inculcate in them honesty.

in civic affairs, and inspire in them compliance with the duties of cítizenship;

3.

egity, self-discipline, self-reliance industry and thrift, stimulate their interest

nance, protect, preserve and maintain their physical and mental nealth at all

4.

times;

to furnish them with good and wholesome educational materials, supervise

their activities, recreation and association with o others, protect ntal them to their from health, bad

5.

any, ànd prevent them from acquiring habits detrimental to their health,

studies and morals

to represent them in all matters affecting their interests

6.
8. to Impose discipline on them as may be required under the circumstances; and

7. to demand from them respect and obedience;

9.

TO pertorm such other duties as are imposed by law upon parents and guardians

A Fillpino experiences family closeness and solidarity (pagpapahalaga sa pamilya),

politeness (use of po or ho or opo), hospitality (tuloy po kayo), gratitude (utang na loob) from

within, that is, subjectively and emotionally, etc. Such Filipino values as social acceptance

pakikisama, amor propio, economic security, pagmamay-ari) and trust in God (pananalig sa

Diyos, Bathala or Maykapal, and Bahala na) find their philosophical basis in man's dynamic

openness toward nature and the world (e.g., the value of hanapbuhay ng magsasaka), one's

fellowmen (the values of paggalang, hiya, katarungan, pag-ibig), and God (the values of

pananampalataya, panalangin, kabanalan) (Gorospe, 1994).

Since there are lots of Chinese influence on Filipino culture because of the migration

to the Philippines of many Chinese since centuries ago, one needs to also mention the

familiarity with Confucian ethics and business lessons derived from Confucius' sagely

wisdom. From Confucian ethics emanate the emphasis on social obligations, ethical

decision-making, positive business dealings and harmonious relationships within the

organization, and the value of learning and education; these bring attendant benefits and
good practices including good business management and labor practices. In Confucian

ethics, the practice of the Tao-the way of life, or the ultimate purpose and enlightenment

in life-is very important. Along with this, we also recognize other common Confucian

values: (a) Filial piety; (b) brotherhood, peer-ship, and equality; (c) loyalty and fidelity; (d)

trustworthiness; (e) courtesy and politeness; (T) righteousness, right conduct, and courage;

(g) uprightness, honor, integrity, and character; and (h) humility and shame. Wherever

Confucian ethics has influenced business, the business people would establish good

relationships amongst one other, and thus more people would be encouraged to practice

similar good habits or virtues (Kim and Sik, 2013).

The ultimate basis of the Filipino psyche ror itsJudgments in the realm of business ethics

rests, however, on the concepts of sin (Kasaianan) and virtuous action (mabuting aawa).

which are clearly of a religious extraction. ADout 9 percent of the population adheres to

the Christian faith and therefore subscribes to the morality encapsulated in the Decalogue.

of special incidence to our case are the seventh and the tenth commandments concerning

respect for property, and to a lesser degree, the eighth, referring to trustworthiness. A sin is

something forbidden on account of its being primarily an offense against God, a violation of

his manifest Will, and secondarily an offense against one's fellow or even against oneself in

his irrevocable dignity as a creature or a child of God. As such, a sin deserves to be punished,

either in ones earthly existence or in the afterlife. On the other hand, a virtuous action isa

conscious and deliberate deed performed by man in accordance with God's Will. For such

an action one may reasonably expect a reward, either in this life or in the next, from God.

In addition, we must remember an important feature of the Christian mindset: the absolute
value of one's future immortality, and the relativeness of one's present life (Sison and Palma-

Angeles, 1997).

Business ethics corresponds to a wide range of concept pairs in Filipino. On the

immediate level, business ethics implies what is right or correct (tama) and what is wrong

(mal), what is allowed or legal (pwede or hindi bawal) and what is prohibited or illegal (bawal)

in trade or business (pangangalakal). On another level, there is a reference to what is good

(mabuti) and what is bad (masama), although in a highly utilitarian and instrumental rather

than in an absolute moral sense. That is to say, what is good in business is what is proñtable

and brings prosperity; whereas what is bad is what constitutes a losing proposition. Of

course, there also is a term for what is just (makatarungan), but hardly does this bear on the

ordinary conduct of business. The appeal to justice seems to be restricted either to legislation

or to the courts, which is an arena different from that of business. Aside from being non-

confrontational in manner, Filipinos also happen to be non-litigious and avoid bringing

their conflicts, business-related or otherwise, to the courts of justice. Instead, they prefer

to have recourse to arbitration procedures brokered by neutral third parties, such as elders,

in order not to upset the much-prized pakikisama or smooth interpersonal relationships.

Furthermore, influenced perhaps by their Chinese neighbors, Filipinos have developed a

very high regard for luck (buenas or swerte), considering it to be a much sought after though

not always morally deserved good in business (Sison and Palma-Angeles, 1997).

Business Ethics Challenges in the Philippines

Basic education's usual approach to ethics teaching in the Philippines has been

generally pedantic. Teachers and parents repeatedly admonish us about inherited do's and

don'ts, perhaps thinking that the repetition would drive us ethical. In a country where much

is needed to combat what critics call endemic corruption, moral numbness has crept in. Along

with moral numbness, an underdeveloped capability for moral reasoning and the lack of

moral courage make business ethics learning particularly challenging in the Philippines.

Undeniably, it is an increasingly morally numb and indifferent culture. Like a highly resistant

disease, corruption in the Philippines seems to refuse to go away despite highly publicized

criticisms from local and international media, multilateral funding agencies, and prominent

local academics. The truth is the average Filipino has become immune to unethical behavior

among high-ranking business and government officials because many publicized cases have

gone unresolved; few leaders have been sanctioned and imprisoned. The issues get buried;

ne unetnical dusiness and government leaders ao scot-free and are prompty TOrgole

Ihe long-term result is that future generations of officials never learn the lesson that ne

power and offices are not their personal entitlement but a duty to communities. EVen mot

unfortunate is the fact that sometimes these misbehaving role models are admirea aespite

the source of their money. They are emulated. Without moral indignation and viglaic

of the most effective corrective to ethical wrongdoing among leaders is gone, and uiea

behavior perpetuates (Palma-Angeles, 2013).

Discussion Questions

1 Provide a historical background to business ethics in the Philippines.

2 Explain the major Filipino values affecting business.

3. Enumerate the various business ethics challenges flowing from these Filipino

business values

Mercy and Compassion

On January 15 to 19, 2015. the Philippines was honored by a visit by Pope Francis.

Francis was the third pontiff to visit the Philippines after Popes Paul VI and John Pau , i

visit marked the fhrst visit of a Pope to the Philinpines in the 21st century with the last Visit by

a Pope in the Philippines in 1995 when Pope John Paul ll came. The Pope went to Manila and

in 1acloban, and Palo, Leyte to visit the victims of Typhoon Haiyan (Yolanda). Pope Francis

became the second Pope to go bevond Manila duringa papal visit to the Philippines, arte

Pope John Paul ll who visited Cebu, Davao, Bacolod, Iloilo, Legazpi, Bataan, and Bagui0,

alongside Manila from February 17 to 22, 1981. Pope Francis' visit to the Philippines had

become the largest papal event in history with around 6-7 million attending his final Mass at

Luneta surpassing the then largest papal event at World Youth Day 1995 in the same venue

20 years earlier. The theme of Pope Francis' 2015 papal visit was "Mercy and Compassion

(Filipino: Habag at Malasakit).

Malasakit (variably defined as "care" "concern" "solicitude" and "altruism in online

dictionaries) is a Filipino term that seems to be difficult to translate into English. Malasakit is

simply concern, a human duty embodied in the Golden Rule. Lingayen Archbishop Socrates

Villegas provideda profound meaning of the word "compassion-and a Filipino nuance

as well-during the visit of the Pope. He preferred to offer the image of the father of the
prodigal son, that is, he translated compassion as "awa ng Diyos" (the mercy of God) that

Filipinos often use.

Source: http://www.wow.com/wiki/Pope_Francis_visit_to_the_Philippines and

http://opinion.inquirer.net/81728/

compassion-habag-awa-ng-diyos

Guide Questions:

1. What are the good points of the Filipino's 'malasakit"?

2. Can you describe some of the weak or negative points of "malasakit" as practiced

by Filipinos?