Temperatism, Volume II

Temperatism, Volume II
Doing Good Through Business
With a Social Conscience

Carrie Foster
Temperatism, Volume-II: Doing Good Through Business With a Social Conscience
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 Abstract
Temperatism is more than a bleeding heart version of the capitalist ideal.
Its purpose is to tackle key injustices and social inequality that are symp-
toms of the capitalist market system. By focusing on an agenda of doing
good, temperatism seeks to reduce the level of elitism and social exclu-
sion, which capitalism claims are inevitable, by sharing access to resources
and ensuring that all individuals have the opportunity to exercise their
talent potential. With the world economy in flux and globalism under
pressure from populist politicians, finding a new way to think about busi-
ness and doing good is significant at this point in history. The hurt and
pain that inequality inflicts on individuals and groups in society through
exclusion and neglect is in conflict with our natural sense of affinity and
collaboration and our inherent sense of fair play and justice. The dysfunc-
tion that we are currently experiencing in our society is a direct result of
the inequality within our society.
Temperatism is based on the idea that humanity has the potential to
­cooperate, collaborate, assist, and contribute to the greater good. Volume II
raises questions that explore how replacing the profit motive with a
“doing good” motive makes it possible to tackle some of society’s big-
gest challenges including tackling poverty, improving access to health and
education, defending human rights, and protecting the environment.
Organizations with a social conscience will leave a legacy that they can
be justly proud of, shifting business from being at the center of society’s
problems to being its savior.

Keywords
discrimination; diversity; human rights; organization studies; people and
purpose before profit; social conscience; social studies
 Contents
Preface...................................................................................................ix
Acknowledgments..................................................................................xiii
Chapter 1 Introduction......................................................................1
Chapter 2 Doing Good Through Business........................................11
Chapter 3 We’re All Responsible.......................................................29
Chapter 4 Systems Thinking.............................................................47
Chapter 5 The Importance of Ethics and Values...............................57
Chapter 6 Social Conscience Begins with Your Employees................75
Chapter 7 A Universal Income..........................................................87
Chapter 8 Reputation and Legitimacy..............................................99
Chapter 9 Stewards of Planet Earth................................................111
Chapter 10 What Will Be Our Legacy?............................................127
References............................................................................................131
About the Author.................................................................................137
Index..................................................................................................139
 Preface
We live in capitalism. Its power seems inescapable. So did the divine
right of kings. Any human power can be resisted and changed by
human beings. Resistance and change often begin in art, and very
often in our art, the art of words.
—Ursula K. Le Guin

I have recently been watching the series Dirty Money on Netflix, and there
is part of me that wonders how it is that corporate bosses have managed to
become so evil. Organizations as entities are not good or bad, neither are
people. Alex Gibney, the documentary-maker who made the series, says
in a guardian interview (Fox 2018) that people are a “mixture of both”
and goes on to explain that some of the businesspeople he spoke to “have
a hard time understanding why anybody should consider them the bad
guys—after all, they were just trying to make a buck.” In a particularly
poignant moment in the episode on payday lenders, Scott Tucker sits, a
broken man, revealing that he had to identify his brother’s body after his
brother committed suicide and that he was the one who had to tell his
mum what happened. His business practices may have been heinous, but
you’d have to be especially coldhearted to crow about just desserts and not
be able to empathize with the man who had lost everything.
An enduring question is whether man is inherently evil. There is defi-
nitely evil in the world, and some people just seem to be born that way,
and others become evil as a consequence of tragic events that happen to
them. But I’m not sure it is true that men are evil by nature. Just as there
are people who act with evil intent, there are people who act with love and
kindness in their hearts. Of course, evil will always exist. It would be naïve
to expect that if we promoted goodness, we could eradicate evil from the
world. I think the truth is that we are born with the capacity to be good
and evil. Perhaps I am overly optimistic about the good that humans
are capable of, and I guess that is for you, dear reader, to form your own
opinion on, but there is plenty of evidence of good in the world we live in,
x PREFACE

and I believe that in the midst of chaos, we as a society move toward good
as a direction of travel. The more that it appears evil has succeeded, the
more people in general gravitate toward doing good as a desired outcome.
There is a saying that it is darkest before the dawn. Bad people will
always exist in a good system, just as good people now exist in a bad sys-
tem, and it will be difficult to rebuild trust in a new system and change
habits and attitudes that the Western neoliberal capitalist system has
­engendered. However, many people are drawn into criminality because in
today’s world it is easier to be bad than to do good. That needs to change.
Looking at the world today, it would be fair to conclude that it is very
dark. The stability of the economies in the West that seemed so staid and
boring at the beginning of the millennium is in flux; the level of inequal-
ity in the world is increasingly apparent; and war, famine, poverty, and
decay are prevalent. Just as it seems that we are living in more frightening
times, we are confronted with grassroots movements, and momentum in
the other direction. People seem to be more caring and more concerned
and are taking personal responsibility for changing things for the better.
As the pendulum of society swings wildly in the direction of bad, the
reaction of the majority is toward humanity. We fight to find goodness
and create space for good to shine brightly and with vigor. Bad things,
whether that is natural or man-made disasters, appear to be the oxygen
good needs to burn brightly. Any disaster, whether it is snowed-in drivers
on the highway, a flood, or hurricane, brings people together and tightens
the bond between human beings.
From a financial perspective, we live in strange times. Within capitalism,
an economic ideological system that seeks to drive growth, there is a discon-
nect and a divergence between what is good for investors and business and
what is good for consumers and society. There are those who believe in the
trickle-down effect and those who are still waiting for something, anything,
of the wealth to trickle down to their level. The number of working poor
has risen to levels not experienced since the Victorian era, and the wave of
political populism we are experiencing in the West is a result of a decade of
stagnant wages and declining living standards. There have been a number
of false starts in the revolution, but the people are still seething at the pain
of the Great Recession of 2008. The governmental austerity measures and
the lack of culpability for the main players have seeded a deep resentment in
 PREFACE
xi

the people. They are angry and there is a demand for change. It is, however,
easy to say what you don’t want. It is much harder to lay claim to something
that you do want if you aren’t quite sure what “not this” looks like.
As outlined in Volume I, Temperatism is more than a bleeding heart
version of the capitalist ideal. Its purpose is to tackle key injustices and
social inequality that are symptoms of the capitalist market system. By
focusing on an agenda of Doing Good, Temperatism seeks to reduce the
level of elitism and social exclusion, that capitalism claims are inevitable.
The proposal is that by doing good it is possible for a shared access to
­resources and allows all individuals to have the opportunity to exercise
their talent potential, leading to a virtuous cycle of holistic growth in
human society. The hurt and pain that inequality inflicts on individuals
and groups in society through exclusions and neglect is in conflict with
our natural sense of affinity, desire for collaboration, and our intrin-
sic sense of fair play and justice. The dysfunction that we are currently
­experiencing in our society is a direct result of the inequality within our
society that leads to institutional unfairness and injustice.
The question this second volume explores is how replacing the profit
motive with a doing good motive can make it possible to tackle some
of society’s biggest challenges including overcoming poverty, improving
access to health and education, defining human rights, and protecting
the environment. This isn’t simply about an economic ideology, it is seek-
ing to understand how our society should be built in order for human-
ity to move forward from a construct which is failing, and failing faster.
Whether you are feeling frustration as a result of the growing inequality of
wealth distribution, railing against the lack of social justice, exasperated
by the political status quo and shenanigans of government unable to fix
society’s problem, or simply wishing to explore an alternative to the cur-
rent reality of human existence, I believe that Temperatism provides the
foundation for a viable solution to be found.
Finally, for change to happen, we as individuals have to be curious
and understand that we are the difference that can be made to society,
rather than waiting for someone else to do it. The good in society that we
enjoy today are the result of us being able to stand on the backs of curious
and courageous individuals who chose to make a difference. We too, can
be the change that humanity needs.
 Acknowledgments
While I was writing this book, I once had to sit in a police car to answer
a few questions following an incident where a cyclist was hurt (I wasn’t
at fault). Asked by the police officer what my occupation was, I ­replied,
“­Author.” That was the first time I felt I owned that job title. It is ­impossible
to acknowledge every individual who has contributed during my life to get
me to this point. Significant figures who fed my passion and curiosity for
politics and social justice include Ed Murphy, who taught me politics at
GCSE and A-level, fuelling a lifelong interest in the subject. My Dad,
Jeremy Ashton, to my Mum’s frustration, is always up for lengthy argu-
ment and debates on any number of subject areas covered in this book. My
husband, Stephen Foster is equally passionate about seeing a world free of
suppression and often finds me videos on social media that have the ability
to stir my passion and irk me regarding the inhumanity the world faces.
My church pastor, Nick Pengelly, who isn’t afraid of my “far too liberal
to be a Christian” leanings and is open to discussing issues occupying my
mind as I walk in faith. And, finally, the inspiring women and men whom
I have the privilege of working alongside, demonstrate to me that there
is hope in business: Kirsty McNab, Ziz York, Jacqueline Esimaje-Heath,
Andrew Bevington, Heath Ghent, Lizzie O’Rourke, Paul Bennett, Angie
Hooper, and so on.
 CHAPTER 1

Introduction

Never be afraid to try something new. Remember, amateurs built the

ark; professionals built the Titanic.
—Anon

Hopefully you are reading this book after reading Volume I, but given
the length of the book, it is worth revisiting some of the key points as a
reminder of what Temperatism is all about and why finding a new way to
think about business and doing good is so important at this point in hist-
ory. Temperatism as an ideology has evolved as a result of the growth of
social business thinking and the sharing economy movement. Despite the
prevailing populism and dominance of “individualistic” thinking, there is
a growing movement toward social conscience today.
Volume I argued that “fundamentally the role of organizations in so-
ciety is to contribute to social wealth distribution and develop a different
agenda for the purpose of profits to increase equality and ensure Basic
Goods become universal” (Foster 2018). It is important to emphasize that
Temperatism is not maligning entrepreneurialism; rather, it is the promo-
tion of organizations taking responsibility for their pivotal role in society
and seeking to deliver an agenda of Doing Good. The role of society and
government is therefore to provide a supportive environment whereby
organizations can execute their essential role in Doing Good in society.
It is the organization that has the means and the ability to bring creative
people together in an innovative way in which it is possible to deliver
Doing Good and wealth creation in a far more efficient manner than
relying on the government. If recent history has taught us anything, it is
2 TEMPERATISM, VOLUME II

that the government seemingly fails to deliver what is needed. The gov-
ernment should be involved in constructing the framework of regulation
and legislation to ensure that organizations and the market are aligned
to the Doing Good agenda while releasing business to adapt, create, and
innovate for the benefit of society as a whole.
Temperatism offers an organizational and market model, which is
based upon cooperativism. It argues for the relationship between organi-
zation and society to be restructured to challenge dominant forms of fast
capitalism and damaged forms of democracy. The purpose is to go beyond
the triple bottom line of profit, people, and planet where there is compet-
ing tension between the three strands, toward an integrated social con-
struction that supports profit for a purpose. The trifactor pulls together
to utilize the strength of efficient and effective use of resources, along-
side a human approach to work to deliver outcomes, which enhances
society and naturally protects the planet purely because to do so is good
for society and good husbandry in regard to environmental resources.
The primary goal, therefore, is a society where there is mutual benefit to
the owners of the means of production, within a democratic paradigm
focused on the delivery of the broader social good. As a consequence,
the power of the dominant “elite,” the mysterious dark force, which is
robbing us of our rights and just reward, is limited through a realign-
ment of the social construction in which society operates. Rather than
developing state-owned entities, government and people power regulate
the economic forms of social construction to invent, innovate, and create
for the purpose of Doing Good in society. Foster (2018) states that the
“difference being proposed is rather than organizations squeezing every
last ounce of juice from their resources for the sake of more profit, the
focus becomes a shared purpose.”
Ultimately Temperatism becomes a choice that we make, which re-
fines what is acceptable, politically, economically, and socially, stopping
us, the people, from being independent from the means of production
and instead making organizations and society interdependent. An open
market is still required in order that people will invest in society, but it is
regulated and shaped to drive forward a Doing Good agenda. This relies
on people voting for democratic governments who are willing to confront
big business, rather than kowtow to the money of lobbyists and create
 Introduction 3

rules of engagement between the organization and society. The recent

#MarchForLife demonstrates how people power can be utilized to ensure
that the government is responding to the wishes of the people, and as a
consequence, the seemingly impossible power of big money can be chal-
lenged by the strength of individuals coming together and determining
to make a change. Government, therefore, will be responsible for creating
rules and regulations to ensure that organizations operate effectively to
deliver societal obligations relating to Basic Goods and Doing Good.
The basis of Temperatism as an ideology goes beyond simply ad-
dressing the processes and systems in which society operates; it is the
adoption of values that seek to protect Basic Goods for everyone and
the reclamation of social morality. In a world where getting money is the
main priority, it is easy to see why criminality and the pursuit of “material
wealth” can make bad people of us all. It is not that “nice things” should
be shunned. Temperatism does not advocate an Amish lifestyle. Rather, it
is putting material things in their rightful place, something to enjoy and
make our lives easier, but not the be all and end all. Capitalism has created
a demand for freedom of expression of our individualism to become asso-
ciated with the consumption of goods and services, as well as promoting
access to luxury goods as a need rather than a focus on the provision of
basic goods such as food, health, and roof over our heads. Consumption
is no longer about “daily bread” but rather an explosion of choices based
on wants and indulgence. Consumers have become little more than con-
sumption whores. We no longer consider ourselves to be “working class”
but aspire to be in the bracket of the squeezed middle classes. We have
been encouraged by the monetization of the economic system to not wait
for what we want, but to borrow so that we may take our proper part in
maintaining our status in the consumer society. Whether the continuing
austerity measures reduce our appetite for consumer fads readdresses the
balance between selfishness and selflessness is yet to be determined.
In a century where once owning a good pair of leather boots was
considered doing well, now we are encouraged to have shoes to go with
every outfit. Our homes are filled with consumer goods. For some of the
baby boomers, they will remember getting their first television set. Now
we have televisions in every room, including the bathroom and kitchen.
Mobile phones launched in the 1980s were once the tool of the city spiv,
4 TEMPERATISM, VOLUME II

but are now in the hands of primary schoolchildren and our society trans-
formed by the gadget in the palm of our hand. The expectation is that we
all have access to these things and yet, just down your street, possibly not
more than one hundred meters from your front door, will be someone
who has no food to eat tonight, no clothes to keep them warm in win-
ter, and no roof to protect them from the world outside. We have been
tricked into believing that we need new, shiny things to be acceptable and
accepted in our consumer society. If you don’t have the latest, greatest,
fastest, shiniest, newest thing, then you are somehow less of a person, less
human, and less socially acceptable. Even for those of us that are in paid
employment, who “own” our own home, and enjoy a family holiday each
year, we can begin to feel like we don’t have enough. We don’t appreciate
the riches we have; the fact that we don’t have to worry where our next
meal is coming from, that we live in a largely secure society, and that our
rights are protected by democratic traditions is lost to the pursuit of more.
But capitalism needs us to feel like we don’t have enough, that we need to
aspire to have more if it is to increase sales, maintain growth, and ensure
that investors feel confident. That same disease has now crept into our
mainstream politics, whereby we are made to feel like losers, and the only
way to win is by taking away the rights and dreams of others. We live in
the society which is the opposite of keeping up with the neighbors next
door. Rather than boosting everyone up to the best, we are intent on tak-
ing away from everyone else so we can feel better about ourselves. Exclu-
sion is no longer limited to race, gender, or disability, it affects us all; if we
fail to keep up then the only solution is to keep everyone else down. The
net result of the pursuit to the bottom is doom and gloom. We are work-
ing longer hours, but are less productive. We have more things, but are
less happy. We have a smaller government, but less rights. We have more
freedom, but less equality. We are more connected, but more isolated.
The pursuit of self-interest has done more harm to individual well-being
than any war, dictatorship, or natural disaster, because we have done it to
ourselves and continue to do so.
We no longer live in a world where leaving doors and windows open
or unlocked is considered normal, a man’s home has literally become
his castle as human society becomes reduced to a series of boxes secured
against the outside world and yet at the same time children and adults are
 Introduction 5

walking around with gadgets and clothes that are worth more than one
month’s wages. Our homes are filled with consumer goods; television sets
in every room and increasing numbers of mobile phones, laptops, tablet
computers, and games consoles. We interact with society in the safety
of our own homes. Perhaps 30 years ago you would converse with your
neighbors face to face, now most people don’t know the names of the
people who live next door to them. Instead we connect with networks of
thousands of people online who we have never met. Society is very differ-
ent as a result of technology and globalization, which has brought with it
new challenges in regard to Doing Good.
Advocating a pursuit of Doing Good might appear at first an idealistic
fantasy. We find ourselves in a situation where, rather than a society pur-
suing the best of what we are, we are instead all working toward the lowest
common denominator. We justify doing bad things or condone others
being morally repugnant because we all feel exploited and robbed in some
way. We have stopped trusting each other, the state and the institutions
and the organizations that we interact with, because we believe that every-
one is securing their slice of the pie. We justify bending the rules, avoid-
ing doing the right thing and become less honest in order to protect our
own interests. The individualism of capitalism means that the only person
who is going to look after a person is themselves and therefore looking
after “number one” becomes the number one priority. The problem with
looking after number one is that it limits your support to the capabilities
that you have to support yourself. It excludes you from the best that is out
there. We have become embarrassed about accepting help or charity be-
cause it reflects badly on our status and dents our pride in self-sufficiency.
We shake our heads as we watch the pictures on the television of helpless
children suffering, old people languishing in an inadequate care system,
and the plight of the homeless, declaring that “someone should do some-
thing about this,” all the while forgetting that we are the ones that have
what it takes to make a difference.
What must be made clear is that Temperatism isn’t about frugality
and uniformity. At its heart, humanity is driven by passion and desire,
and cannot be snuffed out through policy and rules. The question is how
to temper that excess of desire in order that everyone can experience what
is Good. The desire of Temperatism is therefore how entrepreneurs and
6 TEMPERATISM, VOLUME II

organizations bring the fullness of human creation and possibility in

an organized way. Business with a social conscience is a mechanism for
Doing Good. Business can achieve what governments have systematically
failed to, that is, utilizing the wealth and resources available to society
to ensure that everyone, regardless of geography, social class, ethnicity,
sex, or sexuality, is able to live in a society where their Basic Goods are
fulfilled. Temperatism proposes that the key to releasing this dream is to
release human potential through innovative productivity.
Temperatism promotes a society where the focus moves away from
who owns what and instead asks the question as to what might society
achieve if everyone were free to be everything that they were born to be.
The surplus that is sought is not an economic one, though that will be
a consequence; instead it is a humane surplus created by purposeful en-
deavor. Rather than seeking to persuade people that they should consume
more, it asks for people to commit their energy to seeking a society where
everyone benefits and everyone gets to fulfill their potential. This idea is
one that reoccurs time and again in human society. In modern society it
is an idea that is seen as utopian or idealistic, but is such a “resilient para-
site”; it is an “idea can transform the world and rewrite all the rules”—
Christopher Nolan (via Dom Cobb in the 2010 movie: Inception).
A key tenet of Temperatism is that the organization is important in
the running of society. The proposal is that instead of allowing organiza-
tions to be a primary cause of the problem, we should focus on progress-
ing the way we organize so that it is through business that sustainable
progress can be achieved. Doing Good through Business with a Social
Conscience seeks to progress society to better not worse economic and so-
cial development for everyone. The role of government is not diminished,
and we don’t stop paying taxes. For the wealthiest there is a requirement
to seek a return on investment not from exploitation of the less able, but
in philanthropic ventures which alongside governmental research grants
encourage and enable small entrepreneurial organizations with ideas for
new technologies to have the means to design solutions for the better-
ment of society.
The demand is for all elements of society, the individual, the orga-
nization, and the state, to get involved in a wholesale restructuring of
society—to move away from isolated groups competing for space, and for
 Introduction 7

state involvement relying on tinkering around the edges to an organized

and proactive response to address the causes not the symptoms of civil
unrest and inequality. It is a resolution to engage in societal deep heart
surgery, address the problems caused by the way in which our economy is
financed, supported, and run. The social must partner with the political
and economic to develop critical thinking and reform the roles each soci-
etal actor plays. Temperatism advocates for the private ownership of the
means of production, but demands that businesses operate with a social
conscience and adopt new thinking as to how society should organize to
deliver a Doing Good agenda, improving the people–organization rela-
tionship to deliver beneficial societal outcomes. This isn’t rocket science,
or science fiction.
In today’s economy, organizations already operate under a paradigm
where they are committed to doing business differently. There is a recog-
nition in the Human Resources profession and in management science
that improving employee relations and conditions for workers, reducing
environmental impacts, and addressing societal issues have a positive ef-
fect on business outcomes. Doing Good means that organizations choose
to adopt a corporate social responsibility that goes beyond the laws and
regulations currently set. Rather than losing competitive advantage or
reducing profitability, the net result of integrating “social and environ-
mental concerns in their business operations and in their interaction with
their stakeholders on a voluntary basis” has delivered many benefits. Posi-
tive outcomes from self-restraint and intelligent use of organizational re-
sources include:

• Investor attractiveness
• Improved market position
• Cost reduction and efficiency
• Enhanced trust
• Greater transparency
• Increased productivity
• Improved reputation and relationships with employees, suppliers,
and clients
• Enhanced employee motivation and loyalty
• Improved talent attractiveness
8 TEMPERATISM, VOLUME II

• Reduced pollution
• Reduced consumption of resources (Hodinkova and Sadovsky
2016)

This isn’t about turning the globe into a giant hippie commune. But
in the current system the gap between the haves and the have nots and the
exploitation and the brutalization of the workplace means that kindness
is no longer center stage. We fear to care about other people because we
worry that we will be taken advantage of. In a world where self-interest
rules, there is a lack of reciprocity in our dealings with other people. We
talk about win–win but what we really want is to be able to come out on
top. What businesses that are Doing Good teach us is that a Temperatist
agenda not only is possible but also offers organizations the efficiency and
profitability they are seeking to achieve regardless of the rules other actors
are following in a competitive marketplace. Temperatism is seeking to
provide a framework upon which the pursuit of profit is above all things,
and the worship at the Temple of Mammon can be ceded to a demand
for Doing Good for the wider society. The growing number of organiza-
tions that are pursuing purposeful endeavor above profit is increasing the
prominence of integrity, morality, honesty, and honor to succeed where
the money motive used to rule. It opens up the doors for all of us to call
our corporate irresponsibility and corruption and demand better of busi-
ness. Whistleblowers are now standing up to be counted, exposing the
corporate lies and tackling corporate greed, which has led to profits at the
expense of child labor, environmental pollution, manipulation of data,
and deliberate price fixing.
Society currently faces a fork in the road. On the one hand kind-
ness and goodness still shine through, on the other the world is getting
increasingly darker and people who would normally be law abiding are
becoming more likely to be tempted to do bad things. The legal system
protects property, but our society has become less secure as property own-
ership and materialism has increased. It may be that we have more to lose,
or it may be that we have more things of monetary value worth taking but
the obsession over protecting ourselves and our things above protecting
others has transformed our society.
 Introduction 9

The morals of society change over a period of time; what was ac-
ceptable in one era is no longer acceptable, although sometimes cultural
battles, which are assumed to be won, are still waged in the dark corners
of society. However, if you were to ask most people about what is right
and what is wrong the fundamental truths of looking after our fellow hu-
mans remain. Someone with a conservative leaning may blame the liberal
tradition for allowing morals to slip, but those from a liberal tradition
will find the restrictions on individual freedom imposed by a conservative
mindset morally repugnant. However, whether conservative or liberal, the
central value is on societal Good even if ideas about what Good is and
how it can be achieved differs. Temperatism argues that Doing Good is
more than just sticking to the law of the land. It is a wholesale rejection
of the pursuit of profit as the deciding factor on organizational decision
making. Profit itself isn’t rejected as bad, but it is rejected as the primary
driving force behind organizational activity. Instead Temperatism chal-
lenges organizations to ask why do we exist and what is the purpose behind
the organization’s activity. It also demands that the organization asks itself
what can we contribute to the wider society. The answers to these questions
lead to an exploration of Doing Good through Business with a Social
Conscience.
 Index
Accountability, 121–126
Basic Good of Personality, 64
Basic Good of Security, 70
Capitalism, 20, 22, 31, 34, 39, 48–
49, 101, 116, 119, 127–128
Changing the world, 101, 103–105
Charity. See Philanthropy
Cognitive legitimacy, 102
Community-based approach, 15, 129
Corporate social responsibility (CSR),
16, 60–61, 103, 112
Corporate terrorism, 107
Darwin’s theory of evolution, 12
Doing Good
advocating, 11
begins with employees, 78
business of, 24–27
business of growth, 20–24
community-based approach, 15,
129
as driving force for human
existence, 15–20
hierarchy of responsibilities, 22–23
measuring change towards,
mechanisms for, 101
as opportunity to begin change,
106–107
organizations, role of, 24
outcomes of, 85–86
overview of, 11–12
social conscience approach to
business, 12–15
sustainable development, achieving,
14
Temperatism, importance of, 16–20
through business, 11–27
through business with social
conscience, 129
Economic inequality, addressing, 92
Employee skills, investing in, 82–85
Entry-level jobs, 89–90
Environmentalism, 118
Equality, 68–71
Ethics and values
Doing Good, purpose of having, 59
equality, 68–71
humanizing business, 71–73
importance of, 57–73
overview of, 57–59
philosophical debates on, 59–68
Temperatism, ideology of, 57–59
Fast Capitalism, 32
Financial capitalism, 61
Gallup polls, 97
General Data Protection Regulation
(2018), 25
Glassdoor, 76
Green agenda, 119
“Green business” initiatives, 121
House of Commons, 95
Human capital, 82–83
Human ingenuity, 113
Human potential, releasing, 96–98
Human Race, 14
Human resource (HR) profession,
76–77
Human trafficking, 80
Individualism, 103
Inequality
challenges facing today, 30–31
within education system, 42–43
equality, pursuing, 32
inevitability of, 32
momentum for change, building,
37–39
140 INDEX
Inequality (Continued )
overview of, 29–30
perpetuating, role in, 30–37
poverty, 45
tackling is everyone’s responsibility,
39–45
“taking advantage,” problem of, 44
Temperatism, focus on, 33–34
In-work poverty, rise of, 92
Iron Law of Responsibility, 25
Legitimacy
capitalist market system, changing,
100
of capitalist system, 101–103
changing the world, 103–105
definition of, 101
Doing Good, measuring change
toward, 101
power is in our hands, 106–107
power to change, 105–106
rationality of not seeking change,
107–108
societal change, 109–110
#MarchForLife, 3
Maslow’s Hierarchy of Needs, 96
#MeToo movement (2018), 109
Moral bankruptcy, 11
Moral legitimacy, 102
National culture, 79–80
Ownership, 115–116, 121–126
Philanthropy, 12
Planet earth
ability to fix problems, 113–115
environment and ecology of, 111
growth vs. sustainability, 116–121
husbandry, culture of, 124
overview of, 111–113
ownership and accountability,
121–126
ownership of natural assets,
115–116
stewards of, 111–126
Poverty, 45
Pragmatic legitimacy, 102
Rationality, of not seeking change,
107–108
Reputation
capitalist market system,
changing, 100
changing the world, 103–105
Doing Good, measuring change
toward, 101
power is in our hands, 106–107
power to change, 105–106
rationality of not seeking change,
107–108
societal change, 109–110
Response-Able concept, 34
Self-actualization, 19–20, 96
Self-employed contracts, 88
Selfishness, 103
Social capital, 105
Social conscience
approach to business, 12–15
begins with employees, 75–86
changing workplace, 80–82
Doing Good, outcomes of, 85–86
employee skills, investing in, 82–85
human resource (HR)
profession, 76–77
national culture, 79–80
people matter, 77–80
Zero Harm approach, 86
Social loafing, 43
Social networks, 105
Societal change, 109–110
Sustainability, 116–121
Systems thinking
breaking the system, 55–56
choosing not to change, 54–55
inequality in society, 47–48
overview of, 47–52
profit maximization, 54
social advantage, 51
win, lose, or draw, 52–54
Temperance, 126
Temperatism
biggest critics of, 108
 INDEX
141
definition of, 1
desire of, 5–6
Doing Good in society, 1–2
equality in, 32
Golden Age of humanity, 26
as ideology, basis of, 3
introduction to, 1–9
key tenet of, 6
organizational and market model, 2
at organizational level, 109–110
positive outcomes from
organizational resources, 7–8
“Self ” in, 103–104
Temperatist-minded
organizations, 110
Universal basic income
addressing problems, 92
economic inequality, addressing, 92
entry-level jobs, 89–90
human potential, releasing, 96–98
in-work poverty, rise of, 92
lifting people out of poverty, 91
Maslow’s Hierarchy of Needs, 96
need for helping hand, 91–93
overview of, 87–90
performance literature, 97
safety net, 93–95
self-employed contracts, 88
working tax credits, 92–93
Whistleblowers, 8
Working tax credits, 92–93
Zero Harm approach, 86
Zero unemployment, 42
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