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Moral Beauty: Prospect for Business Ethics

Dr. Emiliano T. Hudtohan, AB, BSE, MA, EdD


Paper to be delivered at the International Conference on Management, Social Entrepreneurship, and
Education at the Halu Oleo University, Kendari, Sulawesi, Indonesia on March 20-21, 2017
February. 1, 2017
Draft 25 pages.
Abstract

The paper makes a case out of moral beauty as a perspective in business ethics in the 21st century. In
retrospect, it explores the origins and development of beauty from the Western Gaian tradition and
from the Asian pre-Spanish images of the Babaylan. From the post-modern ethics of care, it presents
moral beauty as a standard of ethical behavior as articulated by some British ethicists of the 17th
century. The relevance of moral beauty in business ethics is highlighted by a leadershift that recognizes
the crucial role of feminine energy in the 21st century in business and academic institutions. The global
business environment described as vulnerable, uncertain, chaotic and ambiguous has created havoc on
the planet Earth. This situation underscores role of Gaia in promoting moral beauty which is nurturing
and caring, rather than creating competitive advantage and promoting disruptive innovation that will
result to being antifragile..

Key words: moral beauty, ethics, business ethics, leadershift, Gaian leadership, Babaylan, and
antifragile.

Introduction

As an axiologist, the discussion on ethics and aesthetics is right down the alley of my key interest.
Axiology studies mainly two kinds of values: ethics and aesthetics. Ethics investigates the concepts of
"right" and "good" in individual and social conduct. Aesthetics studies the concepts of "beauty" and
"harmony." Given a gnomic dictum that says ethics and aesthetics are one (Tilhgman, 1991; Collinson,
1985), then moral beauty is not a strange ethical proposition, after all.

The notion of moral beauty in the 21st Century is being put forward amidst current shifts that are
currently happening. Bennett and Lemoine (2014) describes the business environment as volatile,
uncertain, complex and ambiguous (VUCA); Taleb (2012) prescribes being antifragile in response to this
environment and Page (2008) observes that we are simply experiencing a great period of change (1978-
2023) in the 21st century.

While the economic, political and social upheavals are significantly noticeable, the most critical issue of
this century is that of global warming and ecological crisis. The question of sustainability of the Earth is
being addressed by business, government, and civil society to avert impending global collapse of our
planet. Sustainability has been an issue and the Organization of Economic cooperation and
Development has already been known and advocated since 1987. Corporate social responsibility and
corporate social initiatives are being for business sustainability and resource sustainability.

As such, Gaian leadership when the drummers were women (Redmond, 1997) merits our attention for
they took good care of the Earth and the people of the Earth. Today, men use the drums to promote

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violence, conflict and war. Women of old used them for healing, celebration, and sacralization of the
Earth. These women were governed by moral beauty rooted in Gaia whom we call today as Mother
Earth and Galactic Mother. Her ethos was nurturing and caring, and made things beautiful.

Christine Page during the march protest against President Donald Trump observed that “Beyond the
various messages and emotions expressed during the women's marches one thing was clear; women are
more powerful together. Together [they] can move mountains. When stressed, oxytocin (bonding
hormone) reacts positively with estrogen to cause women to meet, share feelings and offer
compassionate support; creating strength. Testosterone inhibits oxytocin during stress, causing men to
be more likely to act independently through fight or flight. When women compete, they are acting like
men. They [need] to move towards authentic sharing and caring.”
(facebook.com/permalink.php?story_fbid=399780190360423&id =100009853369349)

Objectives of Moral Beauty


The purpose of my paper on Moral Beauty: Prospect for Business Ethics is primarily adding a new
dimension to a plethora of related literature on business ethics. As professor of this course for more
than a decade now, I notice that textbooks and concepts are basically based on concepts and principles
of Western origin. From Gilligan’s ethics of care, I am pushing a discourse on the feminist side of ethics
and suggest the inclusion of Moral Beauty.

In order to arrive at the prospect of Moral Beauty in business ethics, I am tracing Beauty from the
Western tradition of Gaia, Mother Earth and Galactic Mother [symbols of Christian Mary] and I also
present the Asian Philippine tradition of pre-Spanish Babaylan [symbol of Gaia] and the iconic Maganda
in creation myth. Beauty as art in the 21st century can be a new ethical standard in addition to the
popular standard of Truth and Goodness. 21st Century is a century of Feminine Energy, because so
much Force from the Masculine Energy has dominated the world for more than 2000 years. Gaia cares,
nurtures, and nourishes and gives life and does not promote death nor destruction.

Finally, I underscore the fact that Filipinos are a Beautiful people and our DNA linguistically inclines us to
articulate what is beautiful and our language says so: Magandang Umaga; Kagandahang Loob. Mount
Mayon is Magayon: beautiful. Our Moral Beauty must arise now to bring harmony to this Earth and the
Galaxy. The paper challenges not only business ethics professor and students in the academe but also
those in corporate practice to make manifest the Maganda Filipino culture that is truly Asian.

Part I: Gaian Beauty

The discussion on moral beauty is set in the context of Gaia in Greek mythology that has
inspired current writers who are articulating new moral and ethical perspectives in the
21 s t century. In ethics, Gaian myth serves a mystical function because she enlightens our
experience as a mystery; it has a cosmological function because she helps us understand
not only the material world but also the metaphysical dimensions of life that are
invisible; it has a sociological function because she supports and validates our experience
of the social order and it has a pedagogical function because she teaches us how to live a
human lifetime in all circumstances (Campbell, 1991; Houston, 1998 Walsh,2 007).

Gaia in Retrospect

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Historically, the concept of the eternal female was materialized through the female goddess, a Divine
Mother. Richmond (1997) tells us that “In Egypt the goddess was known as Hathor, Isis, Sekhmer, In
Sumerian, Syro-Palestinian, and Cypriot cultures she was called Inna, Ishtar, Astarte, Astoreth, Anat,
Aphrodite. In Anatolia, Asia Minor, Crete, Greece and Rome she was Cybele, Rhea, Demter, Artiemis,
Anadine, Persephone. All these historical goddesses sprang from an archetype Great Goddess of the
Paleolithic Age, when cultures throughout the European and western Asian world worshipped forms of
Divine Mother.” (Richmond, 1997, p.121-122). When the Greeks colonized Asia Minor, they brought
home with them the cult of Cybele and reintroduced the ancient Greek Mother of Minoan-Mycenaean
tradition. The Greeks had known her as Rhea or Gaia, the Mother of the Gods. Rhea of Cretan original
and scholars agree that she and Cybrleare the same goddess

Gaea was the Greek goddess of the earth; she was both mother and wife to Uranus, or Heaven, as well
as mother of Cronus, a Titan. According to Greek poet Hesiod, she was the mother of all 12 Titans, as
well as of the Furies and the Cyclopes. She may have originated as a mother goddess worshipped in pre-
Helenic Greece (Merriam-Webster, 2003). The Greek spelling is Gaea but modern feminist revivalists
use Gaia. Under the Olympian gods of classical mythology, Gaea is identified with Eros (Cupid, Amor),
god of sexual love, who both came out of Chaos (New York Times, 2004).

Eros is supposed to possess a deeper mystical significance as the primordial power of creation itself. The
Pythagorean and Orphic mystery schools invoked him as Eletherious, the Liberators and Protogonos, the
luminous and genderless first born of the gods, who arose out of the empty void Chaos to create
harmonious order and beauty of the Cosmos. EnlightenNext Magazine (2009) reinterprets Eros in the
light of Darwinian philosophers like Charles Sanders Pierce and Alfred North Whitehead who saw Eros as
“the creative force that drives the evolutionary process. Andres Cohen (2009) asserts that when one
consciously identifies with the evolutionary impulse, at the highest level, each one of us is “actually not
separate from the energy and intelligence that originally inspired the creative process” which is Eros.

Gaia is associated with beauty. The Greek believed that there is a close association in mathematics
between beauty and truth and the three "ingredients" to beauty are: symmetry, proportion, and
harmony. Beauty was an object of love and something that was to be imitated and reproduced in their
lives, architecture, education (paideia), and politics. They judged life by this mentality.

Aristotle says that when the good person chooses to act virtuously, he does so for the sake of the
“kalon”—a word that can mean “beautiful,” “noble,” or “fine.”. This term indicates that Aristotle sees in
ethical activity an attraction that is comparable to the beauty of well-crafted artifacts, including such
artifacts as poetry, music, and drama. He draws this analogy in his discussion of the mean, when he says
that every craft tries to produce a work from which nothing should be taken away and to which nothing
further should be added (Aristotle. 450 BCE).

Gaian Prospect
Rediscovering Gaia of old forces the ethical and moral scholar to rediscover the ancient tradition of
shamanism. They understood the harmony and beauty of the mind, body, and spirit in relation with
others, the earth and the cosmos. Shamans have a sacred space where they find meaning and power. In
sacred space one “intentionally change the environment to be one of harmony, peace and beauty
(Samuels & Lane, 2003, p.53). They see light and beauty and lets others see that vision. They see
themselves as beautiful; they are within beauty. Thus, the healing action of the shamans is powered by
beauty.

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Gaia’s voice in organizations. Margaret Wheatley observed that “In the origins of Western
thought (600 BCE), she [Gaia] appears in Hesiod as Gaia who reaches into the void that is Chaos and
pulls forth life. It is Gaia who works with the creative impulse that is Eros and creates the world. She is
the created universe, the mother of all like, the great partner of chaos and creativity. In modern science,
she is planet Earth, a living being who creates for herself the conditions that nourish and sustain life.
And in this millennial era, Gaia is us. She is the feminine energy that compels us to care about the future
of the Earth. She is the feminine voice that yearns to speak through us of the law of love. (1999, p.82-
83).

In terms of cosmology, Wheatley avers that “Gaian voices answer those questions with a new story that
differs from the old cosmology…And I have come to believe that it is our responsibility to lead our voice
and authority to the new cosmic story that Gaia is sharing with and through us. (Wheatley, 1999, p. 84).
Christine Page (2008) expands the Gaian story as a Great Mother who leads us to the Galactic Center,
considered as her heart. She asserts that “We are uniquely positioned here on earth to trave; travel this
road metaphysically and enter the black hole at the center of the galaxy. Here we will experience the
fullness of our potentiality, the unlimited realm of possibilities, and come to know the true meaning of
immortality.” (Page, 2008, p. 3)

Wheatley reinvents a new story a tale of primal trinity of Gaia, Chaos and Eros. She says, “Once the
machine glass have been set aside, we can see life’s ebullient creativity and life’s great need for other
life. We see a world whose two great organizing energies are the need to create and the need for
relationship. We are a world where thee is no such thing as an independent individual and no need for a
leader to take on as much responsibility as we’ve demanded in te past.” (Wheatley, 1998, p. 87). She
notes that Gaia is not lonely for it is impossible to look into a world and find separated individuals.

She sees the new role of Gaia in organizations. She says, “Gaia teaches us that when we join together we
are capable of giving birth to the form of the organization, to the plan, to the values, to the vision. All of
life is self-organizing and so we are.” She concludes that in Gaian organizational process principle is:
Life seeks organization, but it uses messes to get there. Thus, organization is not a structure and the
process of organizing is difficult to chart because it happens in so many places simultaneously within
messy and expanding webs. An d it involves creating relationships around shared sense of purpose.. In
Gaian story, this situation is influenced by the force of Chaos where creativity and freedom abound and
by the force of Eros, where we are impelled to create through attraction. (Wheatley, 1998).

In summary, Wheatley summons the women of the 21st century to narrate their own story, having
experienced daily the failure of the old story. She said, “We need to break our silence and share the
Gaian vision we have come to know.” (Wheatley, 1998, p. 94).

Gaia and contemporary spirituality. Gaia as a Divine Feminine energy and intelligence is
metaphysically reconciled with theology by James Ray, who asserts that we are not a finite body
because we possess an energy field. He explains, “What we know about energy is this: You go to a
quantum physicist and your say, “What creates the world?’ And he or she will say, ‘Energy.’ Well,
describe energy. ‘ OK, it can never be created or destroyed, it always was, always has been, everything
that ever existed always exists, its moving into form, through form and out of form.’ ce You go to a
theologian and ask the question, ‘what created the Universe?’ And he or she will say, ‘God.’ Okay,
describe God. ‘Always was and always has been, never can be created or destroyed, all that ever was,
always will be, always moving into form, through form and out of form.’ You see, it’s the same
description, just different terminology,” (Ray, 2006, p.158-159).

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Some advocates of progressive spirituality in the 21st century describe the process of “the divine
spirit…seeking to sustain and guide the ongoing development of the cosmos…in terms of working with
the spirit of Gaia” (Lynch, 2007, p.45-46). Thus, the study and inspiration of Gaia is very much alive and
Gaia in mythology yesterday is science (Drummond, n.d.) and spirituality today (Lynch, 2007).

Gaia and climate change. Bonewits and Bonewits (2007) trace the gaea thesis to Oberon Zell-
Ravenheart in 1970. The thesis states that Mother Earth is a living being composed of the whole
biosphere. The gaia hypothesis or gaian theory and principles were elaborated by James Lovelock (1972)
and Margulis (1998). According to Grauds and Childers (2005), “[W]hile plants, animals, and humans
have their own conscious life and experience, they both partake of, and are transcended by, Gaia’s
consciousness.

Inherent in Gaia theory is the idea that biosphere, the atmosphere, the lithosphere, and the
hydrosphere maintain a homeostatic condition and the Earth is seen as a single living super being. The
workings of Gaia, therefore, can be viewed as a study of the physiology of the Earth, where the
atmosphere is the Earth’s lungs and circulatory system, the oceans and rivers are the Earth’s blood, the
land and the rocks are the Earth’s bones, and the living organisms like the plants and fungi are the
Earth’s skin and sensory system. All these are tied up to an infinitely complex network of feedback
systems to maintain homeostasis. (Bonewits, 2003; Chamberlain, n.d.).

Gill Edwards (1995) connects Lovelock’s Gaian Hypothesis with shamanic wisdom. She said, “According
to shamanic wisdom, everything is alive. Rocks and crystals are conscious beings – the ‘stone people’, a
native Americans call them – albeit with a consciousness very different from our own; and the miniral
kingdom can and does have impact upon us” (Edwards, 1995, p.206).

Redmond (1997) spells out the disaster that has befallen us today because our civilization chose a
tradition followed a male dominant worldview. She says, “By divorcing ourselves from the natural
world, we are doing violence to ourselves and to the planet. The tradition that we inherited from
warrior nomads who viewed the natural world as an infinite source of new pastures to exploit and
abandon have led to rampant materialism. Even now when ecological crises have forced us to reassess
our relations to the environment, politicians take steps to ‘protect’ our resources solely so that we may
continue to exploit them….our culture persists in behaving as if nature exists to serve the desires of one
species that values itself above all other.(Redmond, p.187). In the spirit of Gaia, Vivianne Crowley
(2001) suggests that we try to sense the divine presence in the natural world beneath the concrete of
the streets, implying that the sacred natural order is primarily the non-human natural order.

Summary. The world in the 21st century needs the Sacred Feminine. She is not of prime import
only to women. The Sacred Feminine is the balancing force to Sacred Masculine and its intellectual
energies of reason and logic. We have entered a time in which the Sacred Feminine and its subtle and
magnificent force is penetrating into every expression of life, from bringing us into awareness of the
crisis within the Mother Nature to awakening our mystical senses and mystical history. That Sacred
Feminine is re-emerging today a Moral Beauty to rule the conduct of society that has gone awry and in
chaos. On October of 2016, Caroline Myss lectured on the topic"How The Sacred Feminine Is
transforming Your Soul" in France She in effect is reconnecting with the Gaian spirit.
https://mail.google.com/mail/u/0/?shva=1#inbox/1591811c540bd9c3).

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Maganda in Retrospect

The link of Western Moral Beauty with the Eastern Filipino culture is the Maganda tradition in the
Philippines. Our creation myth honors the Maganda and our Filipino Malay-based language orally made
Maganda survive over time by our use of Maganda to describe what is Good, as in Magandang Umaga.
And this Maganda is resident in our metaphysical construct of the loob.

Western loob. The concept of loob has been discussed extensively, but Western psycho-social
and philo-theological frameworks were forced on loob linguistically and conceptually. Francisco (2001)
suggests that the Tagalog concept of loob subverts the medieval classical body and soul construct in 15th
century Doctrina Christiana. While loob is literally translated in English and Spanish as inside, it was
interpreted as an intermediary between body and soul.

Jhai Mahtani (n.d.) applied kagandahang loob in the context of ‘pagmamahal sa dakila’ using 1 Peter 4:
9-11 in his pastoral lesson. Here, kagandahang loob is considered a quality of the Christian soul, capable
of malasakit and doing good for others, even if they are not one’s household or friend.

Thus, the Filipino human persona was understood in a triadic nexus of body, soul, and loob (Francisco,
2001). The Catechism for Filipino Catholics (2002), 500 years later, speaks of kalooban as a deep,
positive spiritual value in accepting suffering, patience and long-suffering. Loob is continues to be a
token element of the Filipino persona and is never even linked to beauty.

Kagandahang loob is linked to cardinal virtue of charity. Pe-Pua and Protacio-Marcelino (2000) in
presenting kagandang loob as viewed by Virgilio Enriquez, do not give an in-depth discussion on the
subject. They simply annotated it as ‘shared humanity’ and linked it as a socio-personal value

The closest that the inside of loob concept is Wilber’s inside-outside and individual-collective
dimensions of consciousness. His quadrants as dimensions of being-in-the world are most summarized
as self (I), culture (we) and nature (it) and all of which have the inside-outside realities. He translates
these three elements as art, morals, and science or the beautiful, the good and the true. The self,
culture and nature are liberated together or else there is no liberation at all (Wilber, 2004).

Filipino kagandahang loob. There is ample academic literature on loób. Pe-Pua (2016) has
provided a helpful survey of the different authors who have tackled loób: Filipino philosophers
(Mercado 1972, 1994; de Mesa 1986), psychologists (Alejo 1990; de Guia 2005; Enriquez 1992),
historians (Salazar 1977, 1985; Ileto 1979; Rafael 1993) and a poet (Lacaba 1974). An author whom Pe-
Pua did not include in her list, but whom I consider one of the most important authors on loób is the
theologian Dionisio Miranda, who has the longest single treatment on loób to date (Miranda 1989).
These authors have given various definitions for loób, usually as an “inner self,” “inner being,” “what is
inside the self,” “holistic self,” “core of oneself,” “core of one’s personality.” Loób is simply the person’s
will. This meaning is shown in the two older Spanish Vocabularios where it is mentioned as voluntad or
will (de San Buena Ventura 1613, 671; de Noceda and de Sanlucar 1860, 193).

In fact, an 1860 Spanish dictionary is particularly interesting because it has two separate entries for
loób. One entry includes voluntad among other definitions (Adentro, voluntad, querer, entrar al
aposento[in, will, want, enter the room]”) and the second entry defines loób as voluntary action is Hacer
algo voluntariamente. [Do something voluntarily]). The sense of loób as will or willed action has the
greatest proportion overall compared to other definitions of loób.

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According to Resurrection, “Ang kagandahang loob madalas na ginagamit upang isalawaran ang isang
taong nagpapakita ng kabutihan sa kapwa ngunit wala pa itong malinaw na depinisyon. Sa literature, ito
ay ang lahat ng kabutihang taglay ng isang tao.” (Resurrection, 2007. P.1). In his qualitative study, he
was able to make 3 domains and 12 categories of loob, and he considered malasakit, pakikipagkapwa
and kalinisang loob as foundations of kagandahang loob.

.The study of Rungduin and Rungduin (2007) indicated that forgiveness is related to loob values. They
consider forgiveness as “an act of showing kagandahan ng loob. Other related concepts that came out
were gaan ng loob, bigat ng loob, and kababaang loob. These become positive attributes given to those
people who are forgiving.” (Rungduin & Rungduin, 2007, p.29).

Recently, kagandahang-loób is associated with beauty; it is literally translated by Reyes (2015) as


“beauty-of-will.” The beauty of the will in this context is determined by one’s relationship towards the
kapwa. He acknowledges the affective dimension as part of kagandahang-loób. The primacy of the will
over the emotion has been a classical ethical and moral dictum in Thomistic theology. As such, Reyes
identifies the loób as a “holistic and relational will” and as a “power of the soul.” In the process, he
neglects role of the emotional as Kintanar advocates. Thus, kagandahang loob becomes a value that is
good, rather than a value that is beautiful.

Loob and kapwa. Reyes’s loób focuses on the person’s “relational will” of the individual
existentially linked with behavior towards kapwa. This is in contrast to Kintanar (1996) view that loob is
an emotional state. Further, Francisco’s (2001) loob is more than relational will or emotional state; he
reads loob, from a Catholic theological viewpoint, as an intermediary between Aristotelian-Thomistic-
Scholastic body and soul construct. In understanding the human person, the loob is considered part and
parcel of body and soul human configuration. Using relational will as the wellspring of beautiful
behavior could have elevated the smooth interpersonal relationship (SIR) of Bulatao the positive Filipino
moral behavior.

Reyes’ kapwa is literally translated as “other” or “other person” but he admits it is in a way
untranslatable into English. He settles for emergence of kapwa as an emergence of pre-Spanish
worldview and and Christian amalgamation, accepting translation of local scholars as “shared self”,
“shared identity”, or “self-in-the-other.” I use “together with the person.”

Reyes (2015) argues that Filipino virtue ethics is rooted in loob and kapwa. While he mirrors Wilber’s I-
We and Inside-Outside consciousness quadrants, he continues to operate within the Catholic framework
of Thomas Aquinas, viewing loob and kapwa as Western ethical values. Thus, Reyes labels pre-Spanish
Filipino culture as “Southeast Asian tribal and animist tradition mixed with a Spanish Catholic tradition
for over three-hundred years.” The multistream Western relocators of shamanistic traditions would
described ethnic Filipino culture to pan(en)theisim and not animistic pantheism (Lynch, 2007). Then the
beauty of nature evoking awe and wonders of the Creator is recognized. .

Summary. the perspective in which loob and kagandahang loob towards kapwa as discussed by
various Filipino authors used the classical Aristotelian and Thomistic lens. Thus, kagandahang loob is
conveniently translated in English as good will and beautiful will. These literal translations, somehow
does not ring the right note for the Filipino ear. The French beau geste appears to be attractive
alternative because beau is literally translate in Pilipino as maganda. But the French dictionary says

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beau gest is “a gracious gesture” and in addition it is “gesture noble in form but meaningless in
substance” (thefreedictionary.com/beau+geste). Thus, kagandahang loob as the wellsprings of our
cultural heritage remains a “mystery present” in our DNA that drives us to be beautiful, to be good, and
to be true.

Maganda Prospect
The living testimonial to our maganda culture is found in our natural resources. Mount Mayon, a
perfect volcanic cone got its name from Magayon (beautiful in Bicolano), Maria Makiling continues to be
a generous provider of trees and vegetation and water for her sister, Laguna de Bae, which keeps the
Pasig River flowing to the sea. The mythical diwata, like Maria Makiling is the guardian of the forest in
Calamba, the Babae in Laguna looks after the ecosystem of Laguna Lake and the beautiful Lady of Mt.
Mayon keeps the cone of the volcano perfect and tempers the explosion of the lava that overwhelms
nature. A town in Bicol is named Daraga, which means ‘young lady’. Mayon, Makiling, and Bae
represent the Gaian presence in our culture, who is personified by our diwata and babaylan. Maganda
as dalaga is mentioned by Nadera (2000) in narrating the person of Catalonan.

Saka sa pag-akyat ko sa Maca


Nakasalubong ko si Maganda
Di man magsalita ang dalaga,
Aking dama sa hangin ang dusa.

Babaylan as Gaian icon. While there are conflicting opinions on whether the babaylan is a
shaman, (Licauco, 2004; Mercardo, 1988; Demetrio, 1975) it is my view that the babaylan can be
considered an icon of Gaia. She is a Gaian icon because she babaylan cares for her people as healer and
channel to the Bathhala, the source of life that gave birth to Maganda and Malakas.

Miclat-Cacayan. (2005). narrated her personal encounters with babaylans of Mindanao and their sacred
tradition of worship and spirituality through dance. She concluded that the spirituality of the babaylan is
wholeness. Velando. (2005) reported the babaylan art exhibit at the Kennel’s Center Commuter Art
Gallery. New York City. It was noted that the babaylans knows all things; that all people and all existence
are connected; and this connection is Filipino pakikipagkapwa. Villariba. (2006) cited the relevance of
the babaylans in the 21st century as priestess, healer, sage and seer. According to her, the babaylans
live and breathe the Divine Source because “I Dios egga nittam nganun.” God is in all of us as found in
Mangurug, Ibanag creed and Ba-diw Ibaloi chants

Christianized babaylan . The concept of feminine leader during the Sri Vidjaya and Madjapahit
eras proves the presence of Gaia in the East. Vim Nadera (2000) in Mujer Indigena cites the various
regional names of the babaylan in the Philippines. He proved that the presence of a feminine force in
barangaic society has been in existence long before the Spanish and American conquests, which
subjugated and practically blunted the influence the babaylanic practice. Gaia is babaylan, catalonan,
Baglan. Baliana, Manganito, Mangaalisig, Almono, Mabalian , Doranakit, Anitera, Madre, Diaconesa, and
Suprema. His historic narration of Filipino Gaia begins with ethnic babaylan image but with the onset of
Christianity, the Filipino Gaia became a Catholic nun [Madre], Catholic deaconess [diaconesa] and finally
the image of the Blessed Virgin [Suprema].

Vergara (2011) argued that in suppressing the babaylans during the Spanish era, biblical references were
used to demonize them. Derogatory Spanish words were used to ostracise them; were called las viejas
(old women), sacerdotisas del demonio (demon’s priestesses), hechicheras (sorceresses) and aniteras

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(priestesses using anito). The Spanish hierarchy) instituted the beaterio as a convent haven for the
Yndias to replace the babaylans. (Veneracion, 1998; Cruz, 2002). Salazar concluded, “[T]hese babaylans
become part of the colonial society…as church women tasked with organizing and heading
processions…who will assist the priests in their services at the altar” (Salazar, 1999, p.19)

Thus, the Yndia whose powers were associated with the babaylan were Christianized and they became
beatas, and the beaterios flourished in the Philippines. The Yndia became a nina bonita (beautiful lady)
akin to a Spanish lady and she was considered santo, santita (a devotee of the Catholic Church corporal
of works of mercy and spiritual works of mercy. Finally, as a Catholic nun, completely stripped of her
ethnic babaylanic DNA, she will pronounce the vows of poverty, chastity and obedience to give herself
completely to the service of the Church (Hudtohan, 2003).

Metro Gwapo. Attempts were made to make Maganda a behavioral norm among Filipinos.
Fernando Bayani as Metro Mania Development Authority Chairman declared Manila as Metro Guapo.
And he used pink urinals to keep the city sidewalks from offensive stinks. Very few understood his
gwapo campaign because they failed to understand beauty as a form of mental and attitude to maintain
order and discipline; they failed to comprehend the meaning of beauty as cleanliness and harmonious
conduct along the sidewalks and the thoroughfares.

Imelda Marcos who created the MMDA, proudly launch Manila as the City of Man. The city of man was
an extension of St. Augustine’s City of God, where virtue and ethics ruled the Christian followers; it was
a counter culture against the Roman excesses of that that time. Historically the City of Pigs of Socrates
was an elaboration on how civilized Greeks were meant to live with dignity and in pursuit for happiness.
It was “a healthy a society in which everyone shares the work according to ability and the modest
sustenance it provides.

But Glaucon proposed a Fevered City. He envisioned a world “of great ambitions, great architecture,
literature and even philosophy…[where there is] a distinction of noble and base, rich and poor, the
superior and the inferior.” Imelda espoused the beautiful in the City of Man. Had the culture of beauty
been developed to become a standard of moral behavior, this Republic could have been a shining,
beautiful Pearl of Orient. We can truly say claim that everyday is Magandang Umaga. (Hudothan, 2013).

Part II: Moral Beauty and Business Ethics

Ethics in Retrospect
We have reached Chaos Point, according to Erwin Laszlo (2006, p.108) and the Breakthrough Path takes
place if there is more effective use of information, greater free=-energy efficiency and higher
organization levels. He says we have reached a decision window for opportunity for subsequent
Breakthrough or Breakdown Path.

Christine Page conceives of the rift or black hole of the galaxy as Galactic Center she calls the heart of
the Great Mother. And according to the Mayan myth, it is through this portal that we will gain access to
the eternal source of all existence. The end of the Mayan calendar on December 21, 2012 signals the
rebirth for “After a period of time what some will perceive as chaos and others as the blissful
opportunity, we will lev e the Great Mother via a white hole and give birth to dreams and visions, which
will become the reality for many generations that follow” (Jenkins. 1998).

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With the alignment of the sun with the Galactic center after 26,000 years (Page, 2008; Braden, 2009),
humanity entered into a harmonic convergence which began in 1987 and will conclude in 2023, an
opportunity for 36 years to participate in the creation of a new era of expanded consciousness. “End
time,” showing beyond a reasonable doubt that the close of one world age is the beginning of the next
and not the end of the world. The alignment of the solar system with the galaxy brings about physical,
emotional and spiritual effects. Thus, our perception of human emotions of peace and fear are
influenced by the life-sustaining fields of the Earth’s cycle.

Ethics of care. Beauty as an expression of art, plays a critical role in putting order for ourselves
and the care for the Mother Earth in the 21st century. In Spiritual Alchemy Christine Page (2003)
observed that “We can accelerate its integration by paying greater attention to the value of the arts
which enhance creative inspirations and by increasing tolerance for those who live by a different creed.
It is also important to restore rhythm in our lives similar to the rhythm of the hear finding tie to rest,
play and work n tune with a deep inner impulse. At the same time, the future asks that we should re-
establish a healthy cooperation with the planet and, with respect and honor, touch her gently with our
hands, feet and humble hearts. It is only when we root ourselves within this world wil we be able to
withstand the winds of change, for the willingness to go into the depths of our being is directly
proportional to the heights we can attain.” (Page, 2003, p. 7).

The precursors of Gilligan’s ethics of care were Mary Wollstonecraft (1792) who wrote A Vindication of
the Rights of Women, Olive Schreiner’s (1911) Women and Labour, and Nel Noddings’ (1984) Caring: A
Feminine Approach to Ethics and Moral Education.

The frontal assertion of feminine ethics was articulated by Caroll Gilligan who objected to the Greco-
Roman-philosophical tradition of ethical formulations exemplified by Aristotle, Aquinas, Bentham, Kant,
and Rawls. Though perceived as a sexist initiative, her ethics of care exposed the feminine quality of
nurture and beauty in human behavior.

Ford and Lowery. (1985) “Examined the adequacy of L. Kohlberg's (1971) cognitive-developmental
model as a representation of female moral reasoning. Specifically, the claims of C. Gilligan (1982) that
there are 2 conceptions of morality—one described as a morality of justice, on which Kohlberg's scheme
is based, and one described as a morality of care, seen by Gilligan as more representative of female
thinking about moral conflict—were studied. Few significant differences were obtained, except that
female were more consistent in their use of a care orientation and male were more consistent in their
use of a justice orientation. More feminine males were more likely to report the use of a care
orientation than less feminine males. Male and female reasoning about moral conflict is examined in the
light of these 2 perspectives, and the relationship of sex roles to endorsement of each perspective is
discussed.” Peter Singer (1997, p.211) in discussing gender ethics concluded that “the predominance of
women in environment and animal movements therefore suggests a greater readiness to work for larger
goals, and not just to help oneself or one’s own kind.“ This is in alignment with Carol Gilligan’s
commitment to universal ethic.

Coming from the East, Vrinda Dalmiya (2001) argues that Gilligan’s western ethics of care does not quite
fit into the feminine culture of India. She observed that caring may be too closely bound to oppressive
construction of femininity. Her objections are: 1. The caring roles are the causes of oppression of
women rather than a means to their liberation, because many women who, driven by loyalty, cannot
extricate themselves from abusive relationships. 2. If feeling of interconnection engendered by

10
amukrosha are the basis of morality, then people and entities with whom we do not happen to feel
interconnected would be left out of the ethical domain” (Dalmiya, 2001).

Prospect for Moral Beauty


In the 16th century, “Humanism was not primarily an esthetic or literary or antitheological movement,
but an ethical and moral one. It was an attempt to sketch in the outlines of the good life and to point
the way toward it” (Witherspoon, 1951, p.174). Plato conceived of love as one of the major modes of
experience by means of which man could attain an awareness of ideal and perfect Beauty, as important
element in the Platonic triad as Truth and Goodness. (Witherspoon, 1951, p.177).

Livingston (1999) observed that aestheticians have given to the moral aspect of art and art criticism and
that ethicists have paid attention to the aesthetic aspect of moral life and moral evaluation. He is
inclined to declare with Wittengstein that ethics and aesthetics are one. In 2015, he noted that much
less discussed have been the relations between these two domains of aesthetics and ethics in their
practical aspects. He tried to defuse a cluster of reasons for believing that practical competence in the
ethical domain and practical competence in the aesthetic domain must be understood as importantly, or
structurally, distinct from one another.

In the Victorian Period, “Karl Marx founded the first Internal Workingmen’s Association in London in
1864; three years later he published Das Kapital, the Bible of modern communism. But there was no
real interest in communism (or socialism) in England before the 1880’s. But for William Morris (1834-
1896), socialism was less revolutionary than it appeared. It rested on his love of beauty; he simply could
not endure the ugliness that modern capitalism and mass production had created. But never found a
party that satisfied him. “He perceived that it is futile to achieve beauty in one’s dream life while the
world of actuality that hems one in on every side is overwhelmingly ugly; later he came to believe that
the only way to get rid of this ugliness was to descry the present economic order.” (Witherspoon, 1951,
p.111).

Beauty as Ethical Prospect. Belita (2006, p.13) observes that ‘[T]he fundamentalists are clear
about the origin and basis of ethics, the authority of the book (Koran or Bible), postmodernists dismiss
rationality and codes as bases of morality…ethics is responsibility to others in contrast to a morality that
emphasizes obedience to moral rules.” His evolutionary concept of ethics earmarks beauty as a new
standard of moral conduct. He says “We have observed somewhere above that from the world of
nature have emerged values, one of which is attractiveness, a ministration of the greater value of cosmic
beauty. That it can be translated into the specifics of moral conduct…We have transcended our ‘selfish
genes’ by the practice of justice, compassion, love, gratitude and whatever else are our motivation...But
would it not be more exciting for us to know that our moral life contributes to the evolution of the
universe because ware are fulfilling what cosmic beauty is claiming: ‘the intensification of the harmony
of contrasts’ which is the ‘defining mark of beauty’.” (Belita, 2006, p.70).

Belita (2008, p.1) makes a distinction between ethics and morality. He avers that “ethics refers to a
universal or philosophy system of principles and values and their application whereas morality refers to
standards or values of a social group, like a religious group, or simply an individual. Overlapping can
always occur and, in fact, some would just interchange the two concepts.

Belita (2008) shows the relationship of ethics with aesthetics and morality. He says, “If we accept ethics
as linked to aesthetics in which are involved being open to beauty and creating beauty, moral acts which
are actualization of ethics are forms of art. Allchin (2006) argues that the emotional resonance of

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artistic experience is comparable to human empathy; harmony of color, shape, and rhythm in art is
reflective of social ‘harmony’; and the principle of unity in diversity evokes the balance of individual
liberties and social responsibilities.

Haught (2000, p.132) argues that “Our morality need no longer appear simply as a way of ensuring the
immortality of our genes. Rather, an evolutionary ethic can consist simply of our carrying forward at the
human level of life the universe’s incessant impetus toward the intensification and expansion of
beauty…in this sense…we experience…our ethical aspiration as having the backing of the universe.”

Brian, Kalven, Rosen, and Taylor (c1991) in their Values Development Diagnostic Sourcebook places
ecority/aesthetics at Phase IV, Stage B goal in contrast to truth/wisdom at Stage A goal. This means the
in (did you mean “that in”?) linear development truth/wisdom comes ahead of ecority/aesthetics.
Rank-wise ecority/aesthetics is a higher goal compared to truth/wisdom. They define “Ecority/aesthetics
[as] the capacity, skills and personal, organizational or conceptual influences to enable persons to take
authority for the world and to enhance its beauty and balance through creative technology in ways that
have worldwide influence [and] truth/wisdom [as] intense pursuit and discovery of ultimate truth about
all other activities. This results in intimate knowledge of objective and subjective realities which
converge into the capacity to clearly comprehend persons and systems and their inter-relationship.”

Wilber(2007) considered relationship and spirituality as having achieved higher development


consciousness level than aesthetics. It is in the category of the Sensitive Self, a category higher than
Achiever Self, Rule/Role Self, Impulsive Self, Magic/Animistic Self, and Instinctive Self.

Beauty as Behavioral Prospect. It was Emma Curtis Hopkins (1849-1925), an early feminist, who
created the New Thought movement that led to the new movement in the late 20th and 21st century.
According to Phaedra and Isaac Bonewits (2007, p.51), “New Thought philosophies are
panentheistic…Creative energy, or God, is everywhere, and is accessible to humans if they learn to think
correctly…adherents use a lot of affirmations and positive thinking to focus their consciousness on
health, beauty, love and prosperity.”

Gill Edwards (1997) cites the resurgence of the Goddess of feminine energy. She says, “In the Old Age,
there has been an excess of masculine energy…Those who embody such values –male and female –
have become selfish, competitive, materialistic, and cut off from their own inner worlds…In recent
decades, decades however, reverence for feminine energy – for cooperation, synthesis, emotionality,
intuition, empathy, responsiveness, imagination, ethics, faith, inspiration, spirituality not as an
alternative to masculine values, but as a crucial balancing force. In the New Age, feminine energy will be
valued as highly as masculine energy” (Edwards, p.43-44).

Moral taste. The term moral beauty appears to be the intersection of ethics and aesthetics.
John Michael McAtee (2010) used moral beauty and moral taste in his dissertation. Understandably,
moral beauty is in the realm of ethical behavior, and moral taste, it seems to me, is in the realm of
etiquette because the elements of ethics, beauty and taste (Hudtohan, 2006) are inseparable.

McAtee’s historical study recovers the classical synthesis of aesthetics and ethics as expressed in the
concepts of moral beauty and moraltaste. He saw how the ancients perceived goodness and beauty as
one concept, such that moral goodness was conceived as an intrinsically attractive ideal. However, he
noted that in the modern era, Thomas Hobbes and John Locke shifted the basis ofmoral motivation from

12
internal attractiveness to the external constraints of law, thereby eliminating moral beauty from their
accounts.

He also traced the emergence of the modern moral taste view among the Cambridge Platonists,
namely, Benjamin Whichcote, Henry More, and Ralph Cudworth and the Third Earl of Shaftesbury and
argued that Francis Hutcheson’s moral sense theory diverged from this tradition in important ways. He
makes a distinction within early modern sentimentalist views between moral taste theories (which build
motivation into moral judgment) and moral sense theories (which do not).

Finally, he showed that David Hume followed Shaftesbury’s moral taste theory more closely than he
followed Hutcheson’s moral sense theory. I conclude that Hume’s account is superior to Hutcheson’s
insofar as the analogy with aesthetic taste emphasizes the importance of tradition, community, and
intersubjective conversation, whereas the analogy with sense perception appeals only to an ahistorical
essentialism. For him, Hume’s account is superior to Shaftesbury’s insofar as Hume’s version of the
moral taste doctrine is based on a naturalized account of moral beauty which does not rely on natural
teleology and is therefore more accessible to us today than ancient Greek accounts.

There is a long tradition – beginning even before Plato – of analyzing moral value as an objective “moral
beauty” and thus creating a fundamental synthesis of aesthetics and ethics without falling into
Subjectivism or relativism. (McAtee, p.3) “The standard of moral beauty is “the general tastes of
mankind” which is something wecan reason about, thereby correcting our judgments. In other words,
while morality is a matter of sentiment, our sentiments must be corrected against a standard that is
obviousor instinctive but which must be found out by careful cognitive activity (McAtee, p.196).

John Balguy (1897) argues that “[A]ll Beauty, whether Moral or natural, is to be reckoned and reputed as
a Species of Absolute Truth; as resulting from, or consisting in, the necessary Relations and
unchangeable Congruities of ideas; and, by Consequence, that in order to the Perception of Beauty, no
other Power need to be supposed, than what is merely intellectual. As a rationalist, he does not reject
the link between beauty and morality; rather he argues both beauty and morality must be conceived
rationalistically.

Thus, the analogy with beauty was all but universal among the British moralists. Where a rationalist like
Balguy would disagree with the sentimentalists is his rejection of the sentimentalist claim that we
necessarily need a feeling of pleasure (as opposed to an understanding of a relation between ideas) to
know when beauty is present. Even when, as in the case of George Berkeley (1993), a thinker seemed to
completely reject the concept of moral beauty, the real issue was pleasure. Berkeley alleged that
appealing to beauty makes pleasure rather than virtue itself the “guide or rule” of morality and hence
lacks the authority to prevent vice in cases where wrongdoing offers “the prospect of greater pleasure
or profit”.

In summary. Brimmer (n.d.) opines that, “Ethics have become an organizational priority. In the 21st
century, ethics is neither a luxury nor an option. There is a growing impatience within society with
selfish and irresponsible actions that impoverish some, while enriching the crafty. In addition to social
responsibility, there are other compelling motivations for 21st century organizations to make ethical
values a priority.”

Leadership: relational trend, Dyck and Neubert, Carucci relationship intelligence (rQ) refers to the
leader’s ability to adopt new ways of thinking and acting with interpersonal agility to vary his or her

13
means of influence. Livermore cultural intelligence which is “capability to function effectively across
national, ethnic, and organization cultures.” and Gaian relationship across the earth; Gaian spirit at the
workplace and spiritual trend

Part III: Moral Beauty in the Graduate School of Business

At the graduate school level, the constitutional foundation of moral education of the citizens of the
Republic of the Philippines is cited in Republic Act No. 7722. The Philippine Government through the
Commission on Higher Education (CHED) is committed to promote “the enrichment of our historical and
cultural heritage…[and] all institutions of higher learning shall exemplify through their physical ad
natural surrounding dignity and beauty of, as well as pride in, the intellectual and scholarly life.”

The Code of Ethics of Professional Teachers considers the he professors as trustee of the beauty of the
“intellectual and scholarly life.” Article 2, Section 1 states that: “Each teacher is a trustee of the cultural
and educational heritage of the nation and is under obligation to transmit to learners such heritage as
well as to elevate national morality…” Article IV, Section 3 cites the importance of self-development as
a professional. It states that he “shall pursue such other studies as will improve his efficiency, enhance
the prestige of the profession, and strengthen this competence, virtues and productivity..”

Republic Act No.7764 also states that “the teacher is the key to the effectiveness of the teaching
learning process by drawing out and nurturing the best in the learner as a human being and worthy
member of society.”

The teacher as an icon of Gaia and the babaylan is supported by CHEDs mandate to exemplify beauty in
the field of academic scholarship, in the Code of Ethics to elevate national morality of students and to
pursue proficiency by being virtuous, and in Republic Act No. 7784 nurturing the best in the learner.
Encompassing beauty, morality, and nurturance are all operational functions of the Western Gaia and
the Asian Babaylan.

The Graduate School Business. Academic leadershift can take place if there is a consciousness
shift. A global report on higher education titled Avalanche is Coming speaks of cataclysmic change in
education due to the impact of technology, like the innovative Cosera digital offerings. The
economicshift from the West to the East is ongoing with China and India leading the way, and they are
reshaping corporate social responsibility from its voluntary status to a mandatory model to ease
national poverty. The Aseanshift which was officially launched in December 2016, after almost 50 years
since the Bandung Conference, is finally making Asia the pivot point for economic and cultural
prosperity. The Philippine culturalshift needs to be anchored to a culture prior to the 1478 Muslim era,
1521 Spanish colonization and 1898 American democratization.

As a consequence our educational institutions must create a new consciousness that is anchored on our
ethnic heritage and cultural DNA. This paper proposes a realignment of the business ethics with the
Gaian Filipino Maganda icon and Kagandahang Loob and its ancillary values.

The Master in Business Administration (MBA) program is a postgraduate degree usually taken by mid-
career professionals to gain an advantage in their professional career, whether they are in a private,
industrial, or government organization. Unlike undergraduate programs, this course centers on more
advanced concepts and principles in the field of business and commerce.

14
The curriculum is designed to equip students with the skills that will make them qualified and
competent in higher-level management positions. It centers on the current management techniques,
functional areas in the field of business, relevant concepts in economics, applied mathematics, statistics,
and behavioral science, and their practical applications. The Master in Business Administration program
does not merely teach students about theories and applications of business concepts, processes, tools,
and techniques, but also teaches students about managerial tools and right decision making processes in
business.

The MBA Program is a 36-unit professional management program that prepares the working
professional for general management roles with competence in the various functional business areas. It
aims to develop capable and socially responsible managers for modern Philippine enterprises, and
addresses principally the professional development needs of working students pursuing their studies on
a partial academic load basis.

Recognizing that these students are simultaneously influenced by factors or inputs emanating from their
main preoccupation, namely their work or business, the Program specifically aims to obtain maximum
synergy from the formal MBA course work and the on-the-job learning that its students experience in
their work.

Prospects for Business Ethics. As academic professor business management and business
administrator, I am exposed to the curricula of Catholic and non-sectarian universities. The Catholic
schools give attention to business ethics as an extension of the vision and mission as a Catholic
university. Non-sectarian schools, In response to the bare minimum requirement of the Commission of
Higher Education tin the Philippines, obligingly comply.

A review of related literature among business course in the MBA and DBA of Catholic school makes no
mention of moral beauty as standard of ethical behavior. What is articulated are the classical
mainstream teaching of Aristotle and Thomas Aquinas and the post-modern multistream ethical views
of Jeremy Bentham, Immanuel Kang, John Rawls and Caroll Gilligan. This paper adds a new burden to
management schools by suggesting that in addition to the mainstream ethics taught in business schools,
moral beauty be included to help future leaders and managers widen their global presence.

Brian Hall (c1991) considers art and beauty as pure value and posts them as goals in Phasee 3 which
requires imaginal skill and categorizes them as play. As goal, it is a desirable value for experiencing what
is aesthetically appealing for mental and emotional pleasure. However, ecority and aesthectics are
consider also as goals in Phase 4. It is described as “The capacity, skills and personal, organizational or
conceptual influence to enable persons to take authority for the world to enhance its beauty and
mbalance through creative technology in ways that have worldwide influence.” (Hall, Kalven, Rose, &
Taylor, (c1991). Here beauty as ecority/aesthetics becomes a driver that “influence and enhance”
beauty in the world.

In this respect, ecority/aesthetics is readily equated to moral beauty as it drives a behavior that is
making the world a beautiful place from an aesthetics point of view; a better place from a classical
Aritotelian language of Niconomean ethics.

Sardello (1991) avers, “Artistic living consists of developing the ability to display, through our actions
and attitudes, the power of soul and spirit in and for the world.” (p. 209). The connection of art with
attitude and action qualifies art as a value that drives the inner power of a beautiful attitude and

15
manifests that attitude into a beautiful action. The opposite of beauty is ugliness and he describes
ugliness as “the overcoat with which fear blankets the world, so if we are to counteract its presence, we
have to connect with beauty.” P, 209)

He considers beauty as “an expansive concept, so we have to approach it by considering how it


functions rather than trying to define its nature.” This statement practically elevates beauty once
considered a goal, a value to a level of principle because it is being considered as a function. For him,
“Image, the soul’s realities, is a capacity of the imagination – not inner pictures to be looked at, but the
process, which is every movement forming and just quickly dissolving. We should pay attention to the
image context as to the feelings, the impressions, the sense of movements, revelations, and the
dramatic action of the picturing process.” (p.25, and the dramatkic action of the picturing process.”
(p.252).

First and foremost, he sees beauty as “a calling forth of the imagination to try to understand the depths
of soul life.” His idea of beauty evoking imagination affirms Hall’s classification of beauty as value which
requires imaginal skills to be able to appreciate it. He continues to say that “our lives must have
meaning, stand in awe…love begins to find its large purpose and fulfillment. (p. 211).

Sardello argues that “Through art we experience spiritual pleasure, through the pleasure of something
completely sensual…Art does not merely point us toward beauty, because it is sensory, it is a direct link
to the realm of the soul.” (p. 214-215). In contrast, he warns that an analytic mode of thinking
propagated and nurtured by education “exerts an independent force in the world, where certain
thoughts, once freed from those who produce them, combine and gather strength…[and] real
power…gradually [it] pulled all of humanity into a current of will that is isolated and independent from
the invisible realities that surround us.” (p. 262). In business management, multistream management of
Dyck and Neubert suggest that all strategic decisions must consider well-being of all stakeholders.

Artistic living, he concludes, “educates us into the subtlety necessary to be concerned for other without
imposing our own view of what we think may be good for the, but instgead letting whatg is needed
reveal itself.” (p. 239).

Christine Page 1995). In Mirror of Existence said, “Both Archimedes and Newton allowed the focus of
their minds to move beyond what was known at that time and be open to new concepts which the word
needed.” We “steep into a new dimension of thought, emotion and action. If we wish to experience our
own ‘Eureka’ we need to b e wiling to move beyond personal needs and problems and to activate the
higher realms of consciousness.” P. 25. At that level we may find that a number of people have received
the same idea in different parts of the world at the same time. But she believes that it is time to be
authentical and pure rather than artificially good. She says, “This may sound too radical but this is the
way of the future, where personal and inner morality guide an individual’s action, not man-made rules,
full appreciative tht there is nothing we do, say or think that doesn’t affect someone else somewhere
and eventually return to us” (Page, 2003, p.25). I say that inner, personal morality is moral beauty,
which when given as kagandahang loob returns and makes that person feel beautfiful, not only good.

Prospects for Catholic Business Schools


The context of business and management has undergone rapid and profound changes within the last
decade. No longer can the study of business and management be confined to the functional and
technical areas, as was the tendency in the past. Moreover, business and management practitioners
must now manage and be accountable for the substantial impact of their activities not only on internal

16
members, financial stakeholders and customers, but also on members of the immediate community, on
society as a whole, and on the environment. There is an urgent need to advance the state of business
and management knowledge to reflect these new realities.

Aware of these developments and guided by Lasallian values, De La Salle University aims for the creation
and dissemination of practice-oriented management knowledge that will help uplift society. In pursuit of
this mission, the Doctor of Business Administration (DBA) Program is designed to advance the
professional development of practicing managers, entrepreneurs, management academics and other
professionals in the business and public management arena by: expanding their knowledge and
perspectives in critical areas of management related to promoting humanistic, socially responsible and
sustainable business; and equipping them with research and change management skills.
Anchored on social responsibility goals.

The goal is to produce the Lasallian DBA – a practice-oriented management scholar who is able to
source, assimilate, evaluate, create, disseminate and apply management knowledge guided by
humanistic and ethical values.

De La Salle Graduate School of Business. The case in point is the institutional value of De La
Salle University specified as Mores. Traditional moral directives from the classical writers beat to the
pulp the value of social justice in the ear of management bullying labor and up to now the insidious
practice of Contractualization, skirting legal compensation and benefits. What if moral beauty is used as
a framework, as a standard of management behavior toward the employees? Will there be justice and
fair treatment of the employees? Will there be care for their welfare? This is exactly what Dyck and
Neubert are trying to say in multistream management, promoting the wellbeing of all stakeholders. In
Philippine context, why can’t we invoke Kagandahang Loob of management as a way to promote
wellbeing?

The original academic thrust of DLSU was focused on religio, mores, and cultura. Understandably, as a
Catholic school it is mandated by the Catholic Church and by the Rules and Constitution of the Brothers
of the Christian Schools to advance the primordial role of Catholic faith among its students. Religio was
once interpreted as Catholic religion and the channel with which it is promoted is through catechism
class. In fact, religion is considered a major subject in the grade school and high school and in college
courses in theology is a required subject.

The evangelical mandate through teaching catechism outside the confines of the Catholic campus was
promoted through student catechists and later through professional catechists teaching in the public
schools. The advent of Vatican II shifted the program to a social action movement, which was founded
on anthropocentric theology and eventually graduated to an activist liberation theology. Which
ultimately created a social conscious that led to the first student mass action in the Philippines when De
La Salle college students walked out of the classroom to protest against the status of education in the
early 70s.

Today, the De La Salle University retired their professional catechists and a token of catechectical
instrusction once again reverted to student catechist who volunteer to teach in the public school, a
practice which was ended in 1952 by Br. Andelino Manuel, FSC who professionalized the teaching of
catechism in public schools.

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In terms of mores, the image of a Christian Gentleman was what a Lasallian was supposed to project. A
student handbook on the details with which good behavior was highlighted. Dr. Ariston Estrada was an
icon of a Christian gentleman, whose presence on campus was marked by his coat and tie outfit all year
around. The subject good manners and right conduct was elaborately elevated to that of a Christian
gentleman whose conduct is motivated by his devotion to Jesus who “lives in his heart” as he comes to
school in shirt and tie, shoes well-polished, and carries in his pocket a clean handkerchief and a rosary.
Because he is constantly reminded via public sound system to “remember the holy presence of God” he
was also taught to write JMJ atop the center of his pad paper as a reminder of the presence of Jesus,
Mary, and Joseph as he does his academic writings.

Lasallian leadership and spirituality are offered as a course. Moral beauty and moral taste may either be
considered part of business ethcis and coroporate social responsibility or it can be integrated with all
core subjects. The problem with horizontal integration is that the core subject will always be a priority
and the ‘inserted’ topic will always be considered a mere token of compliance.

But the gravity and the enormous influence of ethics as a core value challenges all the business
professors to integrate ethics in their respective specialized field. In the final analysis the business
professional is key to business success and ultimately the primary channel of business ethics.

There are two ethical perspectives that DLSU MOD may wish to address as prospects for business ethics.
The concept of moral taste may as well be a renewal in the tradition of Lasallian mores and cultura. The
Americanization of the campus under the leadership of Br. Andrew Gonzalez FSC allowed the students
to gain greater academic freedom, including that of choosing freely what attire to wear on campus. This
has freed somewhat the administration from rigid monitoring of dress code at the entrance gate. In the
60s no student is allowed to enter the campus unless his tie is properly fitted around his neck. Slinging
that tie over one’s shoulder was never allowed.

It is well aligned with corporate life, for MOD to reconsider the business attire to be practiced on
campus. What DLSU lost in terms of corporate presence on campu, De La Salle College of St. Benilde
gained by aligning itself with the hotel and tourism industry professional image building? Benilde was
once considered a spill over instution for those who did not make it to enroll at DLSU. In the context of
moral taste, definitely Benilde exhibits an exemplary performance in this area. I was freshman at DLSU
in 1961 and I taught Strategic Human Resource Management to 2011. And there I was staring at
youthful faces of boys and girls; we were all guys in 1961. There I was staring at students in shorts and
some in all variants of rubber shoes; we have to wear leathers shoes properly shined. There I was
staring at young ladies sitting side by side with young guys in a harmonious, civil atmosphere; we were
rough, rugged, and rowdy bunch during our time.

San Beda Graduate School of Business. The San Beda College Graduate School of Business
(SBC-GSB) offers a world class graduate education that is inspired by the tenets on LEADERSHIP AND
GOVERNANCE of St. Benedict of Nursia (A.D. 480-547) as well as the Ten Benedictine Hallmarks.

It seeks to train knowledgeable, principled and skilled leaders that have a “global mindset” and skills in
navigating organizational realities. Emphasis is on leadership development, critical, creative and
integrative thinking and learning.

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The Benedictine Rule of Leadership that focuses on collegiality, team work, community and
organization, creativity and innovation, stability, discipline, ethics and empowerment is integrated in the
value system of the whole program.

It provides a serious agenda that seeks to develop universal principles of leadership and promote good
governance in both the private and public sectors with accountability and social responsibility at its very
core.

The DBA program of San Beda Graduate School of Business offers Business and Managerial Ethics as an
integrating course. It means ethics permeates in the whole of management “as practiced and
operationalized in business environment.” While it covers ethical perspectives of utilitarianism, rights,
justice and care as analytical framework, it does not include moral beauty in that framework. The
opening for moral beauty can be in practical discussion of cases where, San Beda cites “legal, ethical and
spiritual perspectives…[and] spiritual valuation in the light of Catholic social teachings will be explored”
(Graduate School of Business, Student Handbook and Course Bulletin, 2013, p.71),

MBA program of San Beda likewise offers Managerial Ethics and Corporate Leadership as an integrating
course. The focus is on leaders whose “Management decisions have strong impact on the fate of an
organization…[and] how an organization confronts certain issues to its stakeholders such as its
stockholders, employees and customers…it emphasizes the need to make sound judgments that
conform to certain moral reasoning and standards.” (Graduate School of Business, Student Handbook
and Course Bulletin, 2013, p.77). The opening to enhance the corporate moral leadership can be an
extended discussion on moral beauty in addition to moral reason and standards.
Jose Rizal University Graduate School

San Beda College founded in 1910 was officially recognized by the Philippine government to operate as
an educational institution in 1920. However, the cessation of of the Philippines by Spain to the United
States of America on December 10, 1908 under the Treaty of Paris, witnessed the arrival of the
Protestant missionaries. The Catholic Church saw the need to defend the faith by establishing schools.
San Beda in response adopted the motto: Fides (Faith), Scientia (Knowledge) and Virtus (Virtue).

The prospect of bringing San Beda College to the 21st century lies in its articulation on what virtus is
today. Virtue in Aristotelian and Scholastic definition is “any developed capacity of mind or will to
accomplish moral good (CCC, 1992, Art. 1803; CFC, 1997, Art. 979)). In contrast, moral beauty considers
virtues in the words of Jonathan Edwards (1995, 1998) as “something beautiful, or rather some kind of
beauty or excellence.” The debate between Edwards and Hutchinson appears to favor the Catholic
version of moral beauty because Edwards asserts that the core of moral beauty is God.

Jonathan Edwards define virtue as “something beautiful, or rather some kind of beauty or excellence.”
The first fundamental difference between Hutcheson and Edwards lay in whether man can naturally be
morally beautiful. Hutcheson asserted that man can be morally beautiful by nature and that we see that
moral beauty in the world all the time. Edwards denied the possibility of a natural moral beauty and
countered that most of the supposed beauty in the world is no beauty. P. 4.

First, Hutcheson claimed that moral beauty, which consisted in benevolence, was regularly achieved by
mankind in his natural state. Edwards disagreed, striving to show that man’s natural disposition was self-
love and that all of man’s thoughts and actions proceeded from self-love. Second, Edwards disagreed
with Hutcheson on whether men comprehended moral beauty as moral beauty. Hutcheson stated

19
mankind perceived moral thoughts and actions and approved of them as morally beautiful. Edwards
countered that man’s perception of morality was not for its moral beauty but beauty of another sort.
Having established the two differences between Edwards and Hutcheson, we will discuss the basis of
man’s inability regarding moral beauty as Edwards understood it. According to Edwards, Original Sin
explained man’s inability to see the morally beautiful or to be morally beautiful. The natural morality
and natural moral sense Hutcheson articulated did not and could not exist for Edwards.

However, his most basic intent—the attempt to find human answers to human problems—has become
the accepted view of a large section of society and much of Christianity. God has become small, pushed
to the sidelines by a new yet old deity—man. God remains, though by a thread, perceived to be a bit
character in what is now a predominately human drama. (p. 29).

In Edwards’ moral beauty we find a great and necessary corrective to these theologies of the American
Church and philosophies of American society. He calls us from our predominate man-centeredness to a
radical focus and dependence on God. In Edwards love to God becomes the highest virtue, not replacing
love to men but becoming its necessary foundation. Even more important, God’s love becomes the only
affection that is truly beautiful. It is only through that supreme love to Him, one wrought by a
supernatural work from Him that our hope of being morally beautiful rests. In summation, apart from
God there is nothing morally beautiful. (Carrington, 2008, p. 28-29)

Should San Beda retain a theocentric view on moral virtue, it may wish to make a prospect by updating
its God-talk (Gonzalez, 2006)in this regard by adopting a Edwardian view on moral beauty. On the other
hand, the challenge of expanding the depth of ethics of care can actually be promoted through moral
beauty. And the role of the liturgy as a musical art may in reality be a channel to promote moral beauty.
Hall’s (c1991) elevates art and aesthetics as ecority, where art which enables a person and organization
to “take authority for the world and to enhance its beauty and balance through creative technology in
ways that have global influence.” (p. 79).

The Jose Rizal University Graduate School. The preamble of the JRU Graduate School states
there is a strong demand for corporate leaders “who (i) know how to implement quality management,
(ii) are unafraid to introduce innovation into their companies, (iii) have a strong ethical foundation, and
(iv) possess a thorough grounding in the basics of management functions.”
(http://docplayer.net/3123915-Welcome-to-jose-rizal-university-graduate-school.html)

(JRU), as the Philippines’ oldest business educational institution, attempts to meet this demand through
the Graduate School’s well-structured academic programs, which do not only develop strong
competencies in business and public policy analyses, research, management, communication and
information technology but also inculcate a strong sense of professionalism, appreciation for hard work,
honesty, the importance of individual and team efforts, the centrality of risk-taking in the pursuit of
innovation and most importantly, service. These academic programs are Doctor in Business
Administration (DBA), Doctor in Public Administration (DPA), Doctor of Education (EdD), Master in
Business Administration (MBA), Master in Public Administration (MPA) and Master of Arts in Education
(MAEd).

Under the MPA Program, the Graduate School has a Diploma Course in On the Jose Rizal University DBA
offers Corporate Social Responsibility and Good Governance which “looks at the corporate should
beyond the bottom line; how how organizational decisions affect the different stakeholders, the
community, government and organizational employees” (Jose Rizal University, General Informn oation

20
SY 2016-2017, p. 23.) However, JRU does not offer any business or managerial ethics in their MBA
program. The Master in Business Administration (MBA) program combines mandatory business
management courses and specialization cognates on management, marketing, finance and accounting,
economics and public policy, production management and information & communication technology.

Jose Rizal as pride of the Malayan race, whose name is carried by JRU, must be part of the school
curriculum. DLSU is rooted in Lasallian educational philosophy and spirituality and San Beda College has
re-formulated the monastic principles of St. Benedict for the 21st century living.

Conclusion

The prospect for business ethics as an academic subject in a Catholic university is: 1) the use of the
language of Moral Beauty will lead to an awareness and appreciation of this new ethical dimension of
ethics of care; it will eventually lead to an exploratory discovery of Gaia’s presence as Mother Earth and
Galactica Mother; 2) in God-talk, Gaian qualities may be linked with Mother Mary and a
reconceptualization of her maternal as a personification of Gaia will strengthen the Catholic theology on
climate change, global warming and the environment.; 3) in Philippine corporate setting, the use of
maganda as a relational standard in the workplace will lead to a harmonies synergy of constituients for
productivity and wellness; and 4) ultimately, influence of Gaia as a feminine energy in corporate
management could promote a caring and nurturing leadership in a male dominated corporate
governance.

1. The religio, mores, and cultura institutional values of De La Salle University provide a rich ground
for the Management Organization Department to move its humanistic business orientation to a
level of spirituality where moral beauty is addressed in the MBA and DBA programs. MOD has
an awakening to beauty in management as articulated by Dr. Vixie Tibon, Prof. Pia Manalastas
and Prof. Denver Danadar. In 2015, at the 9th international conference on Catholic Social
Thought and Business Education, key papers were focused on Good Work (Teehankee and
Sevilla), Good Goods (Santos), and Good Wealth (Clark). The prospect for MOD is address Moral
Beauty in business ethics.
2. The Abbey of Monserrat, world-renowned for its liturgy and education, manages San Beda
College. Liturgical music as spiritual nurturance can be a springboard for moral beauty in Bedan
tradition which promotes ora et labora. Managerial ethics and business ethics in the MBA and
DBA programs may fulfill its vision of a “new world” beautiful, as it pursues its mission to
“provide education that upholds Benedictine and Christian values.”
3. Jose Rizal University as a non-sectarian institution has the opportunity to explore the Malayan
values of Malakas and Maganda. The synergy of power [power] and moral beauty [maganda]
will re-inkindle the spirit of patriotism exemplified by Jose P. Rizal, the pride of the Malayan
race, who put the interest of the Filipinos first before colonial Catholic values.

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Dr. Emiliano T. Hudtohan, an axiologist; he earned his doctorate in values formation at De La Salle
University, Manila. He currently teaches at the De La Salle Araneta University, Malabon Graduate
School, San Beda College Graduate School and De La Salle College of St. Benilde Graduate School, Metro
Manila, Philippines. He was management development consultant of Metrobank and training director of
Malayan Insurance Company. His field of interest and expertise is business ethics and corporate social
responsibility. He has delivered papers on sustainability and corporate social responsibility at the
international seminar in Unaaha, Konawe and recently a paper on Asean economic integration and
corporate social initiatives at Halo Oleo State University, Kendari, Sulawesi, Indonesia. He delivered a
paper on Impact of the Asean Economic Community on the Mining Industry: A quantum perspective at
the University of Pejuang, Makassar, Indonesia. He was a columnist of Manila Standard Today. He is
president and co-founder of AcademiX2Business Consultancy, Inc.

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