University of Botswana Law Journal - PULP

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156 UNIVERSITY OF BOTSWANA LAW JOURNAL DECEMBER 2010 fascist regimes. Taken to their logical conclusion, absolutist ideals can not only be used to justify totalitarianism, they require it; if there are certain knowable, immutable truths that are valid for all time, then only truly moral form of government is one that educates and indoctrinates its people to recognize and conform to the moral conduct that those truths dictate. If totalitarian regimes are based on ethical absolutism or religious fundamentalism, it is clear that democratic governments lean towards nonfundamentalist ethical principles. The assumption that a variety of plausible views can exist on even essential ethical principles is central to a democratic form of government. The principle of majority rule almost inevitably leads to the adoption of some form of moral relativism as the guiding ethical principle, especially in societies with highly diverse social, ethnic and religious cultures and large numbers of unassimilated immigrant populations. The very notion that right and wrong is subject to a vote institutionalizes ethical relativism in all democracies; issues such as the death penalty, abortion, and pornography, and governmental efforts to regulate these areas, illustrate with the strong emotions and endless debate they elicit our relativistic ethics. Individuals in democratic societies are free to reject ethical relativism, and many do. They can also lobby their government to change existing laws, arguing for the adoption of their point of view. But a democratic system that completely abandons ethical relativism in favor of ethical absolutism, whether of the secular or religious variety, cannot remain a democracy for long. The obvious problem we face when trying to impose an ethical system is in deciding which system to use. While it can be argued that governments should not legislate morality, all governments in fact do so to some extent. Criminal law is largely based on prohibiting and punishing antisocial behavior; as such, criminal law inevitably reflects society's ethical standards and attempts to discourage behavior that society deems immoral. Ultimately, questions of ethics come down to personal belief. Depending on the philosophical system applied, nearly any moral point of view is defensible; unfortunately, one person's ethical conduct is frequently another's mortal sin. In a political context, ethical debate often hinges on irreconcilable differences. On the abortion issue, for example, the pro choice and pro-life groups have philosophical differences that cannot be reconciled. The same is true of people on opposite sides of the perpetual debate on the death penalty, gun control, legalization of drugs, animal research, gay marriage, and innumerable other issues. Very often, groups on either side of a political controversy believe themselves to be morally right, and, by definition, believe that those who hold opposing points of view are morally wrong (hence, immoral). The strength of a democracy is in its ability to incorporate differing points of view and to obtain a functional compromise on most issues. Some issues, however, leave no room for compromise, and it is here that the battle
PRINCIPLED LEADERSHIP 157 for the hearts, minds – and votes – of citizens is fought. Regardless of what group wins and what opinion manages to weave itself into the fabric of the law, issues of ethics cannot be resolved by majority rule for most people, and spirited debates continue, sometimes escalating into violence and death in too many countries around the globe. 4. CHARACTERISTICS OF PRINCIPALED LEADERS Fortunately, honest, honorable men and women worthy of the respect and loyalty of those they are entrusted to lead can create and promote an ethical business environment regardless of whether their personal ethics are grounded in the teleology or deontology traditions. I prefer the term principled leadership to that of ethical leadership to denote such individuals precisely because there is less ambiguity in the former than in the latter term. For me at least, the qualities that make for a principled leader are easily enumerated, and the environment that such individuals need in order to thrive and flourish is equally easily identified. These leaders do not need to consult best practices manuals or other flavor-of-the-month derivative “new” pathway to success. Their guiding principles are simple, timeless, and work without mystery or magic. They simply share the following characteristics: 1. They put the interests of the institution they serve above their own self interest; 2. They understand that character is defined by the small acts they perform when nobody is looking; 3. They recognize that respect must be earned and nurtured over time but can be lost in an instant; 4. They promote their people, not themselves; 5. They take responsibility for their personal failures and for the failures of the group they lead; 6. They share credit for their successes with those who made them possible; 7. They are consistent and predictable in their decision making and in exercising their discretion; 8. They strive to do what is right rather than what is expedient, regardless of the consequences to themselves; 9. They do not fear making unpopular decisions or clearly communicating their rationale for making such decisions; 10. They only serve institutions that do not require them to compromise their principles. Principled leaders make an enormous impact on the organizations they serve at all levels, and are often most appreciated after they retire or move on, their contributions and impact most poignant and palpable in their absence.
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University of Botswana Law Journal - PULP

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