MORTAL MINISTRY: SEEKING AFTER VIRTUE IN BUSINESS

Chapter 12 in “Virtue and The Abundant Life”, Deseret Book Company, 2012

Bradley R. Agle, PhD

George W. Romney Endowed Professor, Brigham Young University

An earlier version was presented at the “Virtue and the Abundant Life Conference”

sponsored by the Wheatley Institution at BYU on Oct. 22, 2010

Imagine you run an aluminum extrusion business. You are operating 15

manufacturing locations globally. Eight locations have been shut down and are for sale,

and four locations have already been sold to others. One location, in Texas, has not

operated for over four years and is in the process of being sold. Although the closing has

not yet occurred, the business and property are under a signed sales agreement.

You get a call at 5:00 PM on a Tuesday evening from your Environmental

Manager. She reports to you that trichloroethylene (TCE) has just been found in the

groundwater at the Texas Plant. The sample was taken at the property boundary of the

plant. Some things you quickly learn include the following: 1) there are 125 families who

live in the town, 2) they all drink well water, 3) TCE is a known carcinogen, 4) there is

no easy way to determine the source of the TCE, 5) your corporate lawyer advises that

positive action (e.g. delivering water) would be viewed as an admission of liability, and

advises against taking such action, and, 6) a decision to deliver water and install filters on

125 wells would cost about $1 million. “What would be your response?”

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For Bill O’Rourke of Alcoa, Inc., this was a real-life dilemma. After thinking it

over for a few minutes, Bill picked up the phone and arranged for pure water and

subsequent filters to be provided to all the families living in the community with the

explanation that groundwater contamination had been detected in their neighborhood, but

that the source was unknown. Water was being delivered by 8:00 a.m. the following

morning. Alcoa continued to ensure that the residents had pure water for over a year

until independent scientists were able to determine that the source of the contamination

was not the manufacturing facility but rather a nearby dry cleaning facility. By that

point, the residents had filters on their water systems.

This response undertaken by Bill O’Rourke and Alcoa illustrate the hundreds of

similar decisions made daily in corporate America—decisions that fail to make

newspaper headlines. Bill O’Rourke is a man of tremendous integrity, courage, and

virtue. Making this decision was a natural extension of his own values, and the values

articulated at Alcoa.

The theme of this book is “virtue and the abundant life.” My fellow writers have

done a wonderful job of discussing the concept of virtue with its various meanings—

virtue as chastity, virtue as positive individual traits or behaviors, virtue as excellence,

and virtue as power from on high. I wish to discuss virtue as the answer to this question

of Christ’s—asked of the Nephites following His resurrection in Jerusalem: “What

manner of men ought ye to be: Verily I say unto you, even as I am”i. To be virtuous is to

act like or to become like Jesus Christ. Moroni’s exhortation is to “come unto Christ and

be perfected in Him.”ii Elder Dallin Oaks explains that to follow Christ means we must

strive to become like Him.iii

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I turn next to the “abundant life.” For fun, I googled this term and came up with

the following entries on the first page: four references to religious organizations, two

references to health foods, one reference to seeds, and one reference for stoves and spas.iv

So if we were to develop our definition of the abundant life from such an exercise, it

would seem that someone living the abundant life is a religious healthy-eating gardener

who stays warm by the stove and relaxes in the spa.

Fortunately, we have a better mechanism for developing a definition. In the

Gospel of John we read: “The thief cometh not, but for to steal, and to kill, and to

destroy: I am come that they might have life, and that they might have it more

abundantly.”v While not providing a definition of the abundant life, Christ makes it clear

that His coming was critical for us to obtain the abundant life.vi President Thomas S.

Monson did provide a definition of the abundant life: “obedience to law, respect for

others, mastery of self, joy in service—these constitute the abundant life.”vii Such a

definition makes it clear that virtue, or a Christ-like way of being that includes our

behavior, is critical to the abundant life. Such a definition also makes clear that the

abundant life has little to do with material wealth. We read Jesus’ counsel in the book of

Luke: “Take heed, and beware of covetousness: for a man’s life consisteth not in the

abundance of the things which he possesseth.”viii Thus, in writing a chapter in a book

about virtue and the abundant life, I want to make it clear that this business professor is

not making the attempt to create a link today between virtuous behavior and the

acquisition of material wealth. I am rather investigating whether one can develop true

virtue and the abundant life, as Christ meant the term, while engaging in the practice of

business.

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Certainly some scriptures seem to indicate that such a relationship is doubtful. In

one of his letters to Timothy, Paul wrote: “For the love of money is the root of all evil:

which while some coveted after, they have erred from the faith, and pierced themselves

through with many sorrows.”ix In Matthew we read: "Again I say to you, it is easier for a

camel to go through the eye of a needle, than for a rich man to enter the kingdom of

God."x And finally, from the Sermon on the Mount: “No man can serve two masters: for

either he will hate the one, and love the other; or else he will hold to the one, and despise

the other. Ye cannot serve God and mammon.”xi

Returning home from my mission in 1982 and thinking about what profession I

might pursue, such scriptures were certainly on my mind. I was genuinely interested in

becoming more like my Savior, and so I felt that the “helping professions” were probably

the way to do so. In a sense, the straightforward way to become like Christ is to follow in

His footsteps and become a minister. But because I am a Latter-day Saint, choosing to be

a minister as my profession was not an option. Serving full-time as a missionary for two

years was wonderful while it lasted, but upon my return I had to find some other

profession.

In the Marriott School of Management book entitled Business with Integrity,

Elder Robert C. Gay, in an enlightening chapter, expresses very similar feelings upon

returning home from his mission. He also thought he must go into a helping profession,

and seriously questioned whether one could possibly perform a ministry in this life

through business.xii

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Christ had a particular mortal ministry to perform. We each have a mortal

ministry to perform. While we know that we must “eat by the sweat of our brow”xiii, is the

purpose of this work only to allow us to eat while we strive during our off-hours to

become like the Savior? Or can the work itself help us to become more like the Savior—

to develop Virtue?

In answering this question, I first think about the earthly preparation the Savior

received in anticipation of his religious ministry. From the scriptures we learn that Christ

spent the majority of His life as a carpenter, or builder (most likely as a mason)xiv. In

other words, Christ’s earthly profession was that of a businessman. In addition, I greatly

identify with the quote I found from Elder Gay, who learned through his own career that

business can be a ministry. He states: “In the eye of faith, business is never a career but

an ever-unfolding ministry”.xv Today I wish to make the case that business cannot only

provide the means though which we eat our bread, but also can provide the vehicle

through which we perform a Christ-like mortal ministry and develop virtue.

After warning his people that they must get their hearts in tune and seek first after

the Kingdom of God before they seek for riches, the prophet Jacob states the following:

“And after ye have obtained a hope in Christ ye shall obtain riches, if ye seek them; and

ye will seek them for the intent to do good—to clothe the naked, and to feed the hungry,

and to liberate the captive, and administer relief to the sick and the afflicted.”xvi This

passage suggests that one can minister through seeking riches if the intent of that seeking

is pure. I also argue that such “intent to do good” is to be found in the righteous process

of creating wealth as well as in the distribution of the subsequent wealth created. In

warning us about how our strengths can become our downfall, Elder Dallin Oaks

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challenges us to remember that an intense focus on goals without a similar focus on

righteous means is dangerous.xvii

I would now like to share with you the story of my friend David Iwinski. As a

relatively young corporate lawyer, David talked his way into managing a manufacturing

plant in China for Respironics. David had no manufacturing experience and no

experience managing anyone. However, he had the desire to succeed and was willing to

learn. The plant had a history of quality problems but was a low-cost producer. Upon

arriving, David had a lot to learn. On his first day, when his close subordinates attempted

to usher him into the executive cafeteria, he asked to be able to go to the regular cafeteria

where the other workers ate. After his colleagues figured out that he was not going to be

dissuaded, they brought him to the employee cafeteria where he was served some kind of

greenish-gray slop. It certainly did not look appetizing, but he wanted to show that he

would be one of the team. After sitting down, and just before he was about to eat, the

chef came running out from the kitchen waving his arms and signaling for David not to

eat the food. Then, through translation, the chef received confirmation that David had

received all of his immunizations before coming to China. Satisfied, the chef left. David

knew his moment of truth had arrived—and he managed to get the food down. However,

the cafeteria food quality increased significantly once he made more resources available

for the food, and the food staff understood that the boss was going to be eating that food.

During the next few months, David implemented various improvements such as

providing glasses and safety shoes for the workers, creating more light in the

manufacturing areas, and providing effective and working fire-fighting equipment. At

the end of his time at the plant, not only had quality improved dramatically, but costs had

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also decreased. David found that by treating the workers with dignity, all dimensions of

the operation improved.

Hopefully, the stories of Bill O’Rourke and David Iwinski demonstrate how

business people can have a mortal ministry that allows for the development of virtue:

they do it the same way anyone in another profession develops it—through service to

others. At its most fundamental level, business is about providing goods and services to

one’s brothers and sisters here on earth, or to phrase it differently, to meet their needs. In

such an endeavor, one can develop Christ-like virtues of kindness, humility, patience,

forgiveness, diligence, hope, justice, faith, courage, and even love.

Fortunately, the academic literature is also beginning to document significant

business gains from virtuous behavior in the workplace. Various streams of research

investigating this relationship are currently ongoing with titles such as positive

organizational scholarshipxviii, conscious capitalismxix, social innovationxx, corporate social

responsibilityxxi, shared valuexxii, and stakeholder theoryxxiii.

Professors Kim Cameron, Jane Dutton, Gretchen Spreitzer, and the positive

organizational scholarship movement centered at the University of Michigan, along with

dozens of other researchers around the world, have spent much of the past decade

investigating the outcomes of positive virtues in organizations. They are finding strong

results demonstrating positive correlations between various organizational virtues such as

compassion, humility, forgiveness, kindness, and organizational outcomes including

financial performancexxiv.

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In my own research I have found positive correlations between corporate social

responsibility, stakeholder management, and positive organizational outcomes, including

financial performancexxv. The Marriott School’s Professor of Strategy Jeff Dyer has

found strong correlations between building trusting relationships and financial

performancexxvi. The list goes on.

Two years ago, as part of the process of being hired at BYU, I met with Richard J.

Maynes of the First Quorum of the Seventy. When he found out that my academic

specialty was business ethics, he shared a personal story with me that he had shared a few

months earlier at BYU-Idaho, and which subsequently was printed in the Ensignxxvii.

Elder Maynes tells the story as follows:

“Many years ago when I was president of a company that specialized in factory

automation, I was confronted with a situation that taught me the importance of keeping

promises no matter the cost. Our company was going through a phase of rapid growth.

We were engineering, fabricating, and installing automated production lines in factories

around the world. We were hiring personnel and building increased factory capacity as

fast as we could.

We had accepted an equipment order on a large project in northern England for a

multi-national corporation and had agreed to a specific delivery date on the project. As

the promised day approached, it became obvious that we would miss the scheduled date

by approximately three weeks.

While studying the detailed schedule of the project, we realized that we had a

shipment window of approximately three weeks. The production-line equipment would

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be shipped from our California factory over land to New Orleans, transported via cargo

ship to Liverpool, and then moved across land to northern England.

We quickly realized that the only way we would be able to keep our word and

make the delivery date would be a very expensive option. We decided to lease wide-

bodied jets and ship all the equipment for the English factory via airfreight. This option

cost hundreds of thousands of dollars and eliminated our anticipated profit. The financial

cost of keeping our word was high; but you can’t put a dollar figure on a good night’s

sleep.

Several months later I was in Malaysia negotiating a similar project with a

different company. We had reviewed with the customer all of the engineering drawings,

design concepts, and financial aspects of the project. We were coming to the conclusion

of our negotiation session when the highest-ranking executive representing the customer

asked, “Will you be able to honor the delivery date?” Our team huddled for a moment to

review the time constraints, and then we stated that yes, we could make the date.

Much to my surprise the executive responded by saying, ‘We know you will. We

have heard all about what you did in England to keep your word. The project is yours.’ A

week later the purchase order arrived.

Our company could never have spent enough money on advertising in the trade

magazines to develop the goodwill we had created throughout the world because of one

simple act of being honest and keeping our word.”

During the past decade I have seen a multitude of books about the positive

relationship between integrity and success. Such titles include Jon Huntsman’s Winners

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Never Cheat: Everyday Values We Learned as Children (But May Have Forgotten) xxviii,

The Integrity Advantage by Gostick and Telfordxxix, Robert Solomon’s A Better Way to

Think About Business: How Personal Integrity Leads to Corporate Success xxx and Ben

Heineman Jr.’s High Performance with High Integrity.xxxi I, too, am a believer in this

relationship. And, if I were to end this chapter right now, the business world would be a

wonderful and easy place to be—just do the right thing and all will be well.

Unfortunately, things are not always that simple.

In a study of evangelical CEOs, entitled “Believers in Business”xxxii, former

Harvard Business School professor Laura Nash identified what she referred to as seven

tensions between Christianity and business. These seven tension points are: 1) The love

of God and the pursuit of profit, 2) Love and the competitive drive, 3) People needs and

profit obligations, 4) Humility and the ego of success, 5) Family and work, 6) Charity and

wealth, and, 7) Faithful witness in the secular city.

In interviewing these evangelical CEOs and examining how they dealt with these

creative tensions, she identified three types of responses that she titled the generalist, the

justifier, and the seeker. The generalist never gets down to specifics and never seems to

find any issue between his faith and the requirements of business. This person suggests

that determining the right thing to do from a Christian perspective is never difficult.

The justifier “tends to see his own economic success as the justification of his

faith. For example, if he has preceded his decision with prayer, asking God to help him

‘win’ a deal, it seems apparent that his desire to win is consistent with God’s will in that

he wins over and over again.”xxxiii Page 41

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Finally, the “seeker” is aware of these tensions and is prepared to address them.

This person is willing to struggle with the difficult choices he must make. “He confronts

these tensions, and through prayer and the perspective of faith, seeks out a course of

action consistent with Christianity. Faith itself becomes the mediating factor in these

tensions.” xxxiv

Having read thousands of ethical dilemmas submitted as class assignments from

my business students, I can readily tell you that understanding what is the correct or right

thing to do from an ethical or Christian perspective is not always easy. I agree with

Laura Nash and the “seekers” that there are tensions.

For example, there is tension dealing with the easily justified need and desire to

create wealth versus the morally-less-certain desire to capture wealth, a necessity at a

minimum level but when advanced very far can quickly become a vice. Adam Smith in

his two landmark books, The Wealth of Nationsxxxv and The Theory of Moral

Sentimentsxxxvi, noted this tension in discussing the important roles that both self-interest

and altruistic behavior play in the functioning of an effective economy.

These tensions are not surprising. Indeed there are tensions within Christianity

itself. In the Sermon on the Mount we read: “You are the light of the world. A city that is

set on a hill cannot be hidden. Nor do they light a lamp and put it under a basket, but on a

lampstand, and it gives light to all who are in the house. Let your light so shine before

men, that they may see your good works and glorify your Father in heaven.”xxxvii Later in

the same sermon, we receive the following instruction “Take heed that ye do not your

alms before men, to be seen of them: otherwise ye have no reward of your Father which

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is in heaven.”xxxviii

Thus, we need the wisdom of God to understand how we light our candles in a

city on a hill and not put a basket over them while simultaneously not doing our alms

before men. The Book of Mormon prophet Benjamin makes explicit mention of this

tension in his great sermon. He extols his own behavior while noting that he does not tell

us these things so that he could boast but rather: “I tell you these things that ye may learn

wisdom, that ye may learn that when ye are in the service of your fellow men, ye are only

in the service of your God.”xxxix King Benjamin recognizes the tension between the need

to be humble about one’s own contributions to society while at the same time

acknowledging society’s need for positive role models.

In several years of chairing the annual Pittsburgh Business Ethics Awards

program, a program to provide recognition to Pittsburgh area companies who showed a

high level of ethics, I often approached excellent companies who would not allow

themselves to be nominated because they wanted no recognition for their efforts. While

this desire for anonymity is absolutely understandable and virtuous, sometimes I could

convince them that the need for positive role models was also absolutely crucial to the

education of my students, and also virtuous.

We also find a similar tension in Christ’s admonition to allow someone to strike

one’s left cheek after they have stricken your right cheekxl, but then we see Christ throw

the money-changers out of the templexli. Sometimes it is critical to be meek and lowly,

and at other times to be assertive.

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Just as ethicists acknowledge the various bases upon which to make ethical

decisions, we find the same bases contained within the scriptures. The ethical framework

of deontology (that some acts are inherently wrong) is easily illustrated with the Ten

Commandments and their prohibition against killingxlii. But then we read in the Book of

Nephi when Nephi is commanded to kill Laban that “it is better that one man should

perish than that a nation should dwindle and perish in unbelief”xliii which is a very

utilitarian, teleological (outcome or consequence-based) approach. I have always found

it to be interesting when I am told by a Christian, LDS or otherwise, that ethics is easy—

that we should just do what Jesus would do. While I believe we can learn a lot about

what Jesus might do in business situations by reading about His life and ministry, on

many difficult ethical dilemmas in business I am not at all clear about what Jesus would

do. We do not have a record of him facing many of the business ethics challenges the

business people I interact with face.

This is not to suggest that the “seeker” in Laura Nash’s terminology is left without

help. Rather, we as Latter-day Saints have been given great gifts to help us in our

endeavor to understand and do what is right. We have been given unique assets in that

quest: modern revelation and the gift of the Holy Ghost. A couple of years ago, just as

the economic meltdown began, Robert Gay was in Pittsburgh speaking to the BYU

Management Society chapter. During his remarks he stated that it was time for LDS

business people to rise to the challenge of leading a revolution in business ethics based on

gospel principles.xliv

These principles are articulated well in the 13th Article of Faith, which reads: “We

believe in being honest, true, chaste, benevolent, virtuous and in doing good to all men;

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… If there is anything virtuous, lovely, or of good report or praiseworthy, we seek after

these things”xlv. Based on these principles, I propose a set of five questions I believe can

be helpful to business people as they attempt to develop virtue through their business

careers. First, am I honest in my dealings with my fellow men? Or, stated using another

word, “Am I dissembling?” This word, found in our wonderful hymn, “Now Let Us

Rejoice” comes in the midst of the line: “We’ll love one another and never dissemble, but

cease to do evil and ever be one.”xlvi In my experience, most Latter-day Saints are

unfamiliar with the meaning of this word. From the text it appears that never dissembling

is a key ingredient in the creation of unity. Dissemble means: “To disguise or conceal

behind a false appearance; To make a false show of; feign. Or, To disguise or conceal

one’s real nature, motives, or feelings behind a false appearance.”xlvii

Second, am I falling prey to the Devil’s enticements as articulated in 2nd Nephi?

“And there shall also be many which shall say, Eat, drink, and be merry; nevertheless,

fear God, he will justify in committing a little sin: yea, lie a little, take the advantage of

one because of his words, dig a pit for thy neighbor; there is no harm in this.”xlviii Or, in

other words, am I using other’s mistakes, weaknesses, vulnerabilities, etc. for my own

personal advantage?

Third, am I serving others through my work? A question that Elder Gay likes to

ask himself each morning and which he encourages others to ask themselves is the

following: “Will I serve myself today or will I serve others?”xlix

Fourth, do my actions demonstrate concern, care, and love for others? When we

attempt to follow Christ, do we look for that which is lovely, of good report, and

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praiseworthy? Do we seek to enrich the lives of all those with whom we interact and to

bless the lives of all those who are affected by our decisions and actions?

Fifth, and finally, am I living a life of “moral discipline?” Elder D. Todd

Christofferson defined moral discipline as “the consistent exercise of agency to choose

the right because it is right, even when it is hard.”l

Once we have learned these principles, we need to liken them to our business

lives. That likening takes practice. From psychology we learn that our minds seek for

models attached to the type of problem we are trying to solve—therefore, if our mind is

trying to solve the type of issue we have studied in Sunday School class, our mind goes to

gospel principles. If our problem is a business one, we are likely to draw on our business

education because it provides models attuned to those particular problems. We need to

practice using gospel principles in our business decisions.

Fortunately, we have great exemplars that we can look to in this effort. I am

privileged to spend my days in the Nathan Eldon Tanner building. President Tanner was

known in his career as “Mr. Integrity” because he lived by his own saying later inscribed

in the Tanner building: “The ideal of integrity will never go out of style. It applies to all

we do. As leaders of the church, we should be the epitome of integrity.”li

I also have the great privilege of carrying the name of George W. Romney in my

professional title—his fine example of business integrity and service are a model for us

all to study and follow. With two of my colleagues, I have done research on people who

have demonstrated virtue through their business careerslii. We looked for ethical role

models in business—people who were identified as having influenced others, through

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their example, to act ethically in business. Their common characteristics include fairness,

truth-telling, and being empathic. One of the most important of their characteristics is

that they were seen also as being consistently virtuous in both their private as well as

public lives (i.e. they lived lives of integrity or wholeness).

I share one final story about the largest bank in the Czech Republic: Ceska

Sporitelna. About a year and a half ago, I was asked by this bank to lead a retreat for top

management and focus on ethics. I was immediately impressed by the desire of the CEO,

Gernot Mittendorfer, to raise the ethics in his company. During the next day and a half,

he continued to amaze me by encouraging me to push his management team forward at

every step. I was privileged to attend a session with Gernot and his team about fifteen

months later as they discussed their efforts in ethics in front of a group of executive MBA

students from around the world. What was clear from that discussion is that they had

taken the idea of best ethical practices to heart and had created tremendous good in their

company because of it. Based on anecdotal and survey data, it was clear that people felt

better about their organization and had greater respect for others in the organization as a

result of their efforts.

In concluding, I offer a poem with which I have recently become acquainted and

have come to love. It was penned decades ago, but is applicable across time and

resonates with me. It is entitled:

The Guy in the Glass

by Dale Wimbrow, (c) 1934

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When you get what you want in your struggle for pelf,

And the world makes you King for a day,

Then go to the mirror and look at yourself,

And see what that guy has to say.

 

For it isn't your Father, or Mother, or Wife,

Who judgement upon you must pass.

The feller whose verdict counts most in your life

Is the guy staring back from the glass.

 

He's the feller to please, never mind all the rest,

For he's with you clear up to the end,

And you've passed your most dangerous, difficult test

If the guy in the glass is your friend.

 

You may be like Jack Horner and "chisel" a plum,

And think you're a wonderful guy,

But the man in the glass says you're only a bum

If you can't look him straight in the eye.

 

You can fool the whole world down the pathway of years,

And get pats on the back as you pass,

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But your final reward will be heartaches and tears

If you've cheated the guy in the glass.liii

It is my great desire that we as Latter-day Saints strive diligently to live our

Father’s will in our professional lives and that LDS business people might yet rise to the

challenge of leading a revolution in business ethics. This is not an easy task, but a

critically important one. In so doing, I believe we can develop virtue, not in spite of, but

through business, and then through the eye of faith make business into an ever-unfolding

ministry.

Endnotes

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i 3 Nephi 27:27ii Moroni 10:32iii Oaks, Dallin H. “The Challenge to Become,” Liahona, January 2001, 40-43.iv Google web search performed on the term “abundant life” on October 21, 2010 v John 10:10vi Mosiah 3:13vii Monson, Thomas S. “In Quest of the Abundant Life,” Ensign, March 1988, 2.viii Luke 12:15ix 1 Timothy 6:10x Matthew 19:24xi Matthew 6:24xii Gay, Robert C. “Within and Beyond Ourselves: The Role of Conscience in Modern Business,” in J.M Murdock and J.D. Ogden (Ed.), Business with Integrity Provo, Utah: Brigham Young University Press, 2005, 47-62. xiii Genesis 3:19xiv Matthew 13:55, Mark 6:3xv Gay, Robert C. “Within and Beyond Ourselves: The Role of Conscience in Modern Business,” in J.M Murdock and J.D. Ogden (Ed.), Business with Integrity Provo, Utah: Brigham Young University Press, 2005, 47-62. xvi Jacob 2:19xvii Oaks, Dallin H. “Our Strengths Can Become Our Downfall,” Ensign, October, 11, 1994.xviii Cameron, Kim; Jane Dutton; and Robert Quinn. Positive Organizational Scholarship. San Francisco, CA: Berrett-Koehler, 2003.xix Aburdene, Patricia. Megatrends 2010: The Rise of Conscious Capitalism. Charlottesville, VA: Hampton Roads Publishing, 2005.xx Prahalad, C.K. . The Fortune at the Bottom of the Pyramid. Upper Saddle River, NJ: Wharton School Publishing, 2005.xxi Wood, Donna J. . “Corporate Social Performance Revisited.” Academy of Management Review, 16(4), (1991), 691-718.xxii Porter, Michael E. and Mark R. Kramer. The Big Idea: Creating Shared Value, Harvard Business Review (January-February 2011): xxiii Mitchell, Ronald, K., Bradley R. Agle, and Donna J. Wood. Toward a Theory of Stakeholder Salience: Defining the Principle of Who and What Really Counts. Academy of Management Review, 22(4) (1997): 853-886.xxiv Cameron, Kim; Jane Dutton; and Robert Quinn. Positive Organizational Scholarship. San Francisco, CA: Berrett-Koehler, 2003.xxv Roman, Ronald; Sefa Hayibor and Bradley R. Agle. The Relationship Between Social and Financial Performance: Repainting a Portrait. Business and Society, 38(1) (1999): 109-125.xxvi Dyer, Jeffrey H. “Effective Interfirm Collaboration: How Firms Minimize Transaction Costs and Maximize Transaction Value.” Strategic Management Journal, 18(7) (1997): 535-556.xxvii Maynes, Richard J. “The Eternal Importance of Honesty,” Ensign, April, 2010, 38-42.xxviii Huntsman, Jon M. Winners Never Cheat: Everyday Values We Learned as Children (But May Have Forgotten). Upper Saddle, New Jersey: Pearson Education, 2006.xxix Gostick, Adrian and Dana Telford. The Integrity Advantage. Layton, Utah: Gibbs Smith, 2003.xxx Solomon, Robert C. A Better Way to Think About Business: How Personal Integrity Leads to Corporate Success. New York, New York., 1999.xxxi Heineman, Ben Jr. High Performance with High Integrity. Boston, Massachusetts: Harvard Business Press, 2008.

xxxii Nash, Laura. Believers in Business. Nashville, Tennessee: Thomas Nelson, Inc., Publishers, 1994xxxiii Nash, Laura. Believers in Business. Nashville, Tennessee: Thomas Nelson, Inc., Publishers, 1994. Page 41xxxiv Nash, Laura. Believers in Business. Nashville, Tennessee: Thomas Nelson, Inc., Publishers, 1994. Page 45xxxv Smith, Adam. An Inquiry Into the Nature and Causes of the Wealth of Nations. New York, New York: Random House, Inc., 1937.xxxvi Smith, Adam. The Theory of Moral Sentiments. Indianapolis, Indiana: Oxford University Press, 1976.xxxvii Matthew 5:14-16xxxviii Matthew 6:1xxxix Mosiah 2:17xl Matthew 5:39xli John 2:13-17xlii Exodus 20:13xliii 1 Nephi 4:13xliv Pittsburgh LDS Professional Association Luncheon, September 19, 2008, Duquesne Club, Pittsburgh, PAxlv 13th Article of Faithxlvi “Now Let Us Rejoice, Hymn #3, LDS Hymnal, 1985xlvii TheFreeDictionary.com. Accessed on January 18, 2011.xlviii 2 Nephi 12:10xlix Marriott School of Management MBA Business Ethics Classes, November 18, 2010, Brigham Young University, Provo, UTl Christofferson, D. Todd. “Moral Discipline,” Ensign, November 2009, 105–8.li Tanner, N. Eldon, Conference Report, October 1979, 119 or Ensign, November 1979, 81.lii Weaver, Gary; Linda Trevino, and Bradley R. Agle (2005). Someone I Look Up To: Ethical Role Modeling in Organizations. Organizational Dynamics, 34(4): 313-330.liii The Guy in the Glass by Dale Wimbrow, (c) 1934