In its 1966 declaration on professional ethics, the American Association of University Professors, the professoriate’s representation organization, states:
"Professors, guided by a deep conviction of the worth and dignity of the advancement of knowledge, recognize the special responsibilities placed upon them....They hold before them the best scholarly and ethical standards of their discipline.… They acknowledge significant academic or scholarly assistance from (their students)."
Notwithstanding such pronouncements, higher education recently has provided the public with a series of ethical solecisms, most spectacularly the University of Colorado professor Ward Churchill’s recidivistic plagiarism and duplicitous claim of Native American ancestry along with his denunciations of 9/11 victims. While plagiarism and fraud presumably remain exceptional, accusations and complaints of such wrong doing increasingly come to light.
Some examples include Demas v. Levitsky  at Cornell, where a doctoral student filed a legal complaint against her adviser’s failure to acknowledge her contribution to a grant proposal; Professor C. William Kauffman’s complaint  against the University of Michigan for submitting a grant proposal without acknowledging his authorship; and charges of plagiarism  against by Louis W. Roberts, the now-retired classics chair at the State University of New York at Albany. Additional plagiarism complaints have been made against Eugene M. Tobin, former president of Hamilton College, and Richard L. Judd, former president  of Central Connecticut State University.
In his book Academic Ethics, Neil Hamilton observes that most doctoral programs fail to educate students about academic ethics so that knowledge of it is eroding. Lack of emphasis on ethics in graduate programs leads to skepticism about the necessity of learning about ethics and about how to teach it. Moreover, nihilist philosophies that have gained currency within the academy itself such as Stanley Fish’s “antifoundationalism” contribute to the neglect of ethics education.
For these reasons academics generally do not seriously consider how ethics education might be creatively revived. In reaction to the Enron corporate scandal, for instance, some business schools have tacked an ethics course onto an otherwise ethically vacuous M.B.A. program. While a step in the right direction, a single course in a program otherwise uninformed by ethics will do little to change the program’s culture, and may even engender cynicism among students.
Similarly, until recently, ethics education had been lacking throughout the American educational system. In response, ethicists such as Kevin Ryan and Karen Bohlin have advocated a radical renewal of ethics education in elementary schools. They claim that comprehensive ethics education can improve ethical standards. In Building Character in Schools, Ryan and Bohlin compare an elementary school to a polis, or Greek city state, and urge that ethics be fostered everywhere in the educational polis.
Teachers, they say, need to set standards and serve as ethical models for young students in a variety of ways and throughout the school. They find that manipulation and cheating tend to increase where academic achievement is prized but broader ethical values are not. They maintain that many aspects of school life, from the student cafeteria to the faculty lounge, ought to provide opportunities, among other things, to demonstrate concern for others. They also propose the use of vision statements that identify core virtues along with the implementation of this vision through appropriate involvement by staff and students.
We would argue that, like elementary schools, universities have an obligation to ethically nurture undergraduate and graduate students. Although the earliest years of life are most important for the formation of ethical habits, universities can influence ethics as well. Like the Greek polis, universities become ethical when they become communities of virtue that foster and demonstrate ethical excellence. Lack of commitment to teaching, lack of concern for student outcomes, false advertising about job opportunities open to graduates, and diploma-mill teaching practices are examples of institutional practices that corrode rather than nourish ethics on campuses.
Competency-based education, broadly considered, is increasingly of interest in business schools. Under the competency-based approach (advocated, for example, by Rick Boyatzis of Case Western Reserve University, David Whetten of Brigham Young University, and Kim Cameron of the University of Michigan), students are exposed not only to theoretical concepts, but also to specific competencies that apply the theory. They are expected to learn how to apply in their lives the competencies learned in the classroom, for instance those relating to communication and motivating others. Important ethical competencies (or virtues) should be included and fostered alongside such competencies. Indeed, in applied programs such as business, each discipline and subject can readily be linked to ethical virtues. Any applied field, from traffic engineering to finance, can and should include ethical competencies as an integral part of each course.
For example, one of us currently teaches a course on managerial skills, one portion of which focuses on stress management. The stress management portion includes a discussion of personal mission setting, which is interpreted as a form of stress management. The lecture emphasizes how ethics can intersect with practical, real world decision making and how it can relate to competencies such as achievement orientation. In the context of this discussion, which is based on a perspective that originated with Aristotle, a tape is shown of Warren Buffett suggesting to M.B.A. students at the University of North Carolina that virtue is the most important element of personal success.
When giving this lecture, we have found that street smart undergraduate business students at Brooklyn College and graduates in the evening Langone program of the Stern School of Business of New York University respond well to Buffett’s testimony, perhaps better than they would to Aristotle’s timeless discussions in Nicomachean Ethics.
Many academics will probably resist integration of ethical competencies into their course curriculums, and in recent years it has become fashionable to blame economists for such resistance. For example, in his book Moral Dimension, Amitai Etzioni equates the neoclassical economic paradigm with disregard for ethics. Sumantra Ghoshal’s article “Bad Management Theories are Destroying Good Management Practices,” in Academy of Management Learning and Education Journal, blames ethical decay on the compensation and management practices that evolved from economic theory’s emphasis on incentives.
We disagree that economics has been all that influential. Instead, the problem is much more fundamental to the humanities and social sciences and has its root in philosophy. True, economics can exhibit nihilism. For example, the efficient markets hypothesis, that has influenced finance, holds that human knowledge is impotent in the face of efficient markets. This would imply that moral choice is impotent because all choice is so. But the efficient markets hypothesis is itself a reflection of a deeper and broader philosophical positivism that is now pandemic to the entire academy.
Over the past two centuries the assaults on the rational basis for morals have created an atmosphere that stymies interest in ethical education. In the 18th century, the philosopher David Hume wrote that one cannot derive an “ought” from an “is,” so that morals are emotional and cannot be proven true. Today’s academic luminaries have thoroughly imbibed this “emotivist” perspective. For example, Stanley Fish holds that even though academics do exhibit morality by condemning “cheating, academic fraud and plagiarism,” there is no universal morality beyond this kind of “local practice.”
Whatever its outcome, the debate over the rational derivability of ethical laws from a set of clear and certain axioms that hold universally is of little significance in and of itself. It will not determine whether ethics is more or less important in our lives; nor will it provide a disproof of relativism -- since defenders of relativism can still choose not to accept the validity of the derivation.
Yet ethics must still be lived -- even though the knowledge, competency, skill or talent that is needed to lead a moral life, a life of virtue, may not be derived from any clear and certain axioms. There is no need for derivation of the need, for instance, for good interpersonal skills. Rather, civilization depends on competency, skill and talent as much as it depends on practical ethics. Ethical virtue does not require, nor is it sustained by, logical derivation; it becomes most manifest, perhaps, through its absence, as revealed in the anomie and social decline that ensue from its abandonment. Philosophy is beside the point.
Based on much evidence of such a breakdown, ethics education experts such as Thomas Lickona of the SUNY's College at Cortland have concluded that to learn to act ethically, human beings need to be exposed to living models of ethical emotion, intention and habit. Far removed from such living models, college students today are incessantly exposed to varying degrees of nihilism: anti-ethical or disembodied, hyper-rational positions that Professor Fish calls “poststructuralist” and “antifoundationalist.” In contrast, there is scant emphasis in universities on ethical virtue as a pre-requisite for participation in a civilized world. Academics tend to ignore this ethical pre-requisite, preferring to pretend that doing so has no social repercussions.
They are disingenuous – and wrong.
It is at the least counterintuitive to deny that the growing influence of nihilism within the academy is deeply, and causally, connected to increasing ethical breaches by academics (such as the cases of plagiarism and fraud that we cited earlier). Abstract theorizing about ethics has most assuredly affected academics’ professional behavior.
The academy’s influence on behavior extends, of course, far beyond its walls, for students carry the habits they have learned into society at large. The Enron scandal, for instance, had more roots in the academy than many academics have realized or would care to acknowledge. Kenneth Lay, Enron’s former chairman, holds a Ph.D. in economics from the University of Houston.Jeff Skilling, Enron’s former CEO, is a Harvard M.B.A. who had been a partner at the McKinsey consulting firm, one of the chief employers of top-tier M.B.A. graduates. According to Malcolm Gladwell in The New Yorker, Enron had followed McKinsey’s lead, habitually hiring the brightest M.B.A. graduates from leading business schools, most often from the Wharton School. Compared to most other firms, it had more aggressively placed these graduates in important decision-making posts. Thus, the crimes committed at Enron cannot be divorced from decision-making by the best and brightest of the newly minted M.B.A. graduates of the 1990s.
As we have seen, the 1966 AAUP statement implies the crucial importance of an ethical foundation to academic life. Yet ethics no longer occupies a central place in campus life, and universities are not always run ethically. With news of academic misdeeds (not to mention more spectacular academic scandals, such as the Churchill affair) continuing to unfold, the public rightly grows distrustful of universities.
It is time for the academy to heed the AAUP’s 1915 declaration, which warned that if the professoriate “should prove itself unwilling to purge its ranks of … the unworthy… it is certain that the task will be performed by others.”
Must universities learn the practical value of ethical virtue by having it imposed from without? Or is ethical revival possible from within?
Candace de Russy is a trustee of the State University of New York and a Hudson Institute Adjunct Fellow. Mitchell Langbert is associate professor of business at Brooklyn College of the City University of New York.