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174
Individual Choice: Teams and Choice in Game Theory, ed. Natalie Gold
and Robert Sugden (Princeton, NJ: Princeton University Press, 2006).
5. Abraham Lincoln, Lincoln’s Gettysburg Oration and First and
Second Inaugural Addresses (New York: Duffield & Co., 1907), 35.
6. Philip Selznick, TVA and the Grass Roots: A Study in the Sociology of
Formal Organization (Berkeley: University of California Press, 1949), 181.
7. Blaise Pascal, Pensées and Other Writings, ed. Anthony Levi, trans.
Honor Levi (Oxford: Oxford University Press, 1995), 158.
8. Leslie Stevenson and David Haberman, Ten Theories of Human
Nature (Oxford: Oxford University Press, 2008), 51, Kindle edition.
A striking contemporary argument that may echo the ancient Hindu
belief that “all beings and all Being are one” is Thomas Nagel, Mind
and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is
Almost Certainly False (New York: Oxford University Press, 2012).
9. Translators have tried to convey this idea by using different terms,
but their basic aim is to convey that human beings—by their nature and,
more specifically, because they have the capacity for complex commu-
nication through language—tend to live in groups. This enables them
to perform activities and live lives that would be impossible for them as
individuals, because individual human beings are not self-sufficient. See
Fred Miller, “Aristotle’s Political Theory,” in The Stanford Encyclopedia
of Philosophy, ed. Edward N. Zalta (Fall 2012 edition), http://plato.
stanford.edu/archives/fall2012/entries/aristotle-politics/.
10. Martin Luther King Jr., Letter from the Birmingham Jail
(New York: Harper Collins, 1994), 4.
11. Over the following centuries, this image faded but the core idea of
the unity of all humanity endured. In the Catholic tradition, for example,
one of the most important social encyclicals, Populorum Progresso, says,
“There can be no progress towards the complete development of individuals
without the simultaneous development of all humanity in the spirit of soli-
darity. As we said at Bombay: ‘Man must meet man, nation meet nation, as
brothers and sisters, as children of God. In this mutual understanding and
friendship, in this sacred communion, we must also begin to work together
to build the common future of the human race.’” See Pope Paul VI,
Populorum Progresso, http://www.newadvent.org/library/docs_pa06pp.htm.
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175
12. Albert Einstein, “Religion and Science,” The New York Times
Magazine, November 9, 1930, 1.
13. Franz de Waal is a Dutch primatologist. In his book Age of
Empathy: Nature’s Lessons for a Kinder Society (New York: Harmony
Books, 2009), he summarizes decades of research in the conclusion that
empathy is an instinctual behavior. He then argues, like Hume and
Confucius, that the ability to identify with another person’s emotions may
form the core of most ethical behavior. Biology doesn’t prove, but it does
suggest, plausible causes and influences. To the extent we have evolved
as social creatures, certain ways of thinking and acting may “come natu-
rally.” This suggests that, when we think about hard decisions, we should
look beyond what each of us as individuals should think and do.
14. Michael Newton, Savage Boys and Wild Girls: A History of Feral
Children (London: Faber and Faber, 2002).
15. Philip Selznick, The Moral Commonwealth (Berkeley: University
of California Press, 1992), 123.
16. Yahoo! Inc., “Yahoo Our Beliefs as a Global Internet Company,”
press release, February 2006, http://yahoo.client.shareholder.com/press/
releasedetail.cfm?ReleaseID=187401.
17. Historians and others continue to debate how widely shared
these values were. Some argue that many Germans—along with peo-
ple in other countries and their governments—did not understand the
Nazi threat or refused, for various reasons, to take it seriously or were
intimidated into acquiescing in the Nazi agenda. See, for example,
Erik Larson, In the Garden of Beasts: Love, Terror, and an American
Family in Berlin (New York: Broadway Books, 2012). Others have
argued that the Nazi takeover reflected long-standing and widely
share national values. See, for example, Daniel Jonah Goldhagen,
Hitler’s Willing Executioners: Ordinary Germans and the Holocaust
(New York: Vintage, 2007).
18. The translation of this statement is by Henry Hazlitt and appears
in John Owen, The Skeptics of the French Renaissance (New York:
Macmillan & Co., 1898), 466.
19. An in-depth account of our tribal instincts in evolutionary, neuro-
logical, and social terms is Joshua Greene, Moral Tribes: Emotion, Reason,
and the Gap Between Us and Them (New York: Penguin Press, 2013).
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176
20. This was the title of Nietzsche’s book of aphorisms; the full title
is Menschliches, Allzumenschliches: Ein Buch für freie Geister (Human, All
Too Human: A Book for Free Spirits) (1878).
21. Chester I. Barnard, The Functions of the Executive (Cambridge,
MA: Harvard University Press, 1971), 239.
22. An extended analysis of Holmes’s way of thinking, which draws
on contemporary psychology and neuroscience, is Maria Konnikova,
Mastermind: How to Think Like Sherlock Holmes (New York: Penguin, 2013).
23. An excellent introduction to design thinking is Tim Brown,
Change by Design (New York: Harper Collins Publishers, 2009).
24. Personal observation by author.
25. Abraham Edel, Aristotle and His Philosophy (Piscataway, NJ:
Transaction Publishers, 1995), 9–11.
26. A wide-ranging literature review of the narrative perspective
and the “social construction” of reality is Jerome Bruner, “The Narrative
Construction of Reality,” Critical Inquiry 18, no. 1 (Autumn 1991): 1–21.
27. Adrienne Rich, “Love Poem II,” in Selected Poems (New York:
W. W. Norton & Co., 2013), 54.
28. Oliver Wendell Holmes Jr., The Common Law (1881; Mineola
NY: Dover Publications, 1991), 1.
29. See The Holmes-Pollock Letters: The Correspondence of
Mr. Justice Holmes and Sir Frederick Pollock, 1874–1932, 2nd ed., ed. Mark
De Wolfe Howe (Cambridge, MA, Belknap Press of Harvard University
Press, 1961), 109.
Chapter Six
1. A recent, comprehensive review of the philosophical and
management literature on management judgment is John Shotter and
Haridimos Tsoukas, “In Search of Phronesis: Leadership and the Art
of Judgment,” Academy of Management Learning & Education 13, no. 2
(June 2014): 224–243.
2. Gautama Buddha, “Sermon at Benares,” in Speeches in World
History, ed. Suzanne McIntire (New York: Facts on File, 2009), 13.
3. Confucius, Confucius: Confucian Analects, The Great Learning
and the Doctrine of the Mean, trans. James Legge (New York: Dover
Publications, 1971), 395. An extensive treatment of the inevitability
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177
of judgment about particular situations in the Confucian tradition is
Antonio Cua, Dimensions of Moral Creativity (University Park, PA:
Pennsylvania State University Press, 1978).
4. Moses Maimonides, “Mishneh Torah: Laws of Ethical Conduct,”
in Hal M. Lewis, From Sanctuary to Boardroom: A Jewish Approach to
Leadership (Lanham, MD: Rowman & Littlefield Publishers, 2006), 134.
5. A religious principle of balance appears often in contemporary
explanations of Islam and studies in comparative religion. The quota-
tion above is a translation of a saying attributed to Mohammad: “خير
الأمور الوسط,” Wikipedia, http://en.wikipedia.org/wiki/Golden_mean_
( philosophy), retrieved 09/25/2014.
6. Alexander Nehamas, Nietzsche: Life as Literature (Cambridge,
MA: Harvard University Press, 1987), 158.
7. Sloan’s impact on twentieth-century management is described in
detail in Alfred Chandler, Strategy and Structure: Chapters in the History of
American Industrial Enterprise (Washington DC: The Beard Group, 1962).
8. Alfred P. Sloan, My Years with General Motors (New York: Crown
Business, 1990), xxii.
9. Hemingway was writing about bullfighting, and his full state-
ment was, “So far, about morals, I only know that what is moral is what
you feel good after and what is immoral is what you feel bad after and
judged by these moral standards, which I do not defend, the bullfight is
very moral to me because I feel very fine while it is going on and have a
feeling of life and death and mortality and immortality, and after it is
over I feel very sad but very fine.” See Ernest Hemingway, Death in the
Afternoon (1932; New York: Scribner, 1960), 13.
10. This statement of Sartre’s is a paraphrase of comment Dmitri
Karamazov makes to his brother Alyosha in The Brothers Karamazov, by
Fyodor Dostoyevsky. See Jean Paul Sartre, Existentialism Is a Humanism
(1946; New Haven: Yale University Press, 2007), 28. Sartre’s statement
has been interpreted in a variety of ways, some of which are more benign
and suggest simply that human beings are free, or, as Sartre often put
it, “condemned to be free,” and hence must make important choices
for themselves and not delegate them to institutions or orthodoxies. In
Being and Nothingness, Sartre writes that “my freedom is the unique
foundation of values and that nothing, absolutely nothing, justifies me in
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178
adopting this or that particular value, this or that particular schedule of
values.” See Jean Paul Sartre, Being and Nothingness, trans. Hazel Barnes
(1943; New York: Washington Square Press, 1966), 76.
11. Barbara McKinnon, ed., American Philosophy: A Historical
Anthology (Albany, NY: State University of New York Press, 1985), 46.
12. William Shakespeare, Measure for Measure (The Riverside
Shakespeare, ed. G. Blakemore Evans [Boston: Houghton Mifflin
Company, 1974]), act 2, scene 2, lines 114–123.
13. Ignatius of Loyola, The Spiritual Exercises and Selected Works, ed.
George E. Ganss, S.J. (Mahwah, NJ: Paulist Press, 1991).
14. William Shakespeare, Macbeth (The Riverside Shakespeare, ed.
G. Blakemore Evans [Boston: Houghton Mifflin Company, 1974]), act 2,
scene 3, line 111.
15. Michael Walzer, Just and Unjust Wars: A Moral Argument with
Historical Illustrations (New York: Basic Books, 2010), 6.
16. William James, Pragmatism (1907; Buffalo, NY: Prometheus
Books, 1991), 10.
17. Joseph Addison, Cato: A Tragedy in Five Acts (1713; Seattle:
Amazon Digital Services), 18.
18. This proposition is a major theme in Daniel Gilbert, Stumbling
on Happiness (New York: Vintage, 2006).
19. Rebecca Leung, “The Mensch of Malden Mills,” 60 Minutes, July 3,
2003, http://www.cbsnews.com/news/the-mensch-of-malden-mills/.
20. David McCullough, interview with Bruce Cole, Humanities, July–
August 2002.
21. Guy de Maupassant, Alien Hearts, trans. Richard Howard (New
York: New York Review of Books, 2009), 104.
22. Jim Mullen, personal communication to Professor Joshua
Margolis, Harvard Business School, 2007.
23. Richard Burton, To the Gold Coast for Gold (London: Chatto and
Windus, 1883), 59. This statement is quoted in and summarizes a basic
theme of Kwame Anthony Appiah, Cosmopolitanism: Ethics in a World of
Strangers (New York: W. W. Norton & Company, 2007).
24. David Lilienthal, Management: A Humanist Art (New York:
Columbia University Press, 1967), 18.
25. Ibid.
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