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Moral development is crucial for a meaningful life. Many well-founded approaches and models are present in the moral development literature, which is a very diverse and populated field. The model of a 'person of moral growth' presented in this paper is a contribution to moral growth research based on personalist virtue ethics. Personalist virtue ethics puts the person at the centre of the moral reflection, addressing the holistic interplay of the person's dimensions in the process of moral growth. The model is an operationalization of the person's dimensions for educational and research purposes in the field of moral development. In this paper, the four components of the model are presented: emotional-cognitive, decisional (free commitment to moral growth), practical (moral growth through personal action), and self-understanding (the moral growth identity), and the process of the elaboration of the model is explained. For enhancing the construct validity of the model, its components and pedagogical implications are discussed in the light of recent moral education literature. This model is a contribution to a more cogent moral education and is helping to design and deliver moral educational experiences which address personal moral development in a clear, convincing, and well-structured way.

Purpose - If the ideal self is the emotional driver of intentional change, the purpose of this paper is to explore the components of a person's personal vision and how it comes from their ideal self.Design methodology approach - Based on the concept of the ideal self from intentional change theory, the paper examines a variety of theoretical foundations, from psychoanalytic to positive psychology. Each views the ideal self and its components as deficiencies needing therapeutic intervention or the heights of human experience and intrinsic motivation.Findings - The ideal self is a primary source of positive affect and psychophysiological arousal helping provide the drive for intentional change. Many current frameworks or theories examine only portions of this model and, therefore, leave major components unaddressed. The ideal self is composed of three major components: an image of a desired future; hope (and its constituents, self-efficacy and optimism); and a comprehensive sense of one's core identity (past strengths, traits, and other enduring dispositions).Originality value - Intentional change is hard work and often fails because of lack of sufficient drive and the proper intrinsic motivation for it. This model of the ideal self creates a comprehensive context within which a person (or at other fractals, a group or system) can formulate why they want to adapt, evolve, or maintain their current desired state.

Building on research and measures on solitude, ethical leadership theories, and decision making literatures, we propose a conceptual model to better understand processes enabling ethical leadership neglected in the literature. The role of solitude as antecedent is explored in this model, whereby its selective utilization focuses inner directionality toward growing authentic executive awareness as a moral person and a moral manager and allows an integration between inner and outer directionality toward ethical leadership and resulting decision-making processes that will have an impact on others' perceptions of leader authentic ethical leadership.Thus it is proposed that utilization of solitude positively predicts executive-level authentic ethical leadership action and in turn, ethical decision making perceived fairness and integrity. We also propose two moderators, strengthening the hypothesized (positive) association between solitude and ethical leadership; these are the executive's ability for moral reasoning and a motivation for socialized (as opposed to personalized) power.

Bourdieu understands human behavior as fundamentally cultural; rejecting behaviorist view of cognition and action as related to a stimulus—response chains, the French sociologist posits instead that human action emanates from internalized habits (Swartz, 2002). In our opinion, the main problem in Bourdieu's view of habitus is that it largely accounts for human action being reproductive of an existing field, rather than transformative. Because the Bourdieuian habitus is theorized as an adopted “thrown way of being” in the world (Akrivou and Bradbury-Huang, 2014 forthcoming) it blocks human freedom with social bonds, as action is posited to emerge directly from the internationalization of norms of relational exchange in the outside field(s) of practice. Based on the previous analysis, engagement in dialogic habitus gradually forms a semi-autonomous zone (Akrivou and Bradbury-Huang, 2014) of action, which can generate new ways of knowing, while it also converses with habitus of the outside field of practice. In this argument, the idea of human freedom is meaningless outside the conversational practice; instead the necessity challenges of dialogic habitus requires to transcend the conventional assumption of independently autonomous rational agency to engage in the conversational “structural unity” (Gadamer, 1965; Akrivou and Bradbury-Huang, 2014) with a specific other fellow human.

Ethical leadership has been widely identified as the key variable in enhancing team-level organizational citizenship behavior (team-level OCB) in western economic and business contexts. This is challenged by empirical evidence in China and findings of this study. Our study examined the relationship between ethical leadership, organizational ethical context (ethical culture and corporate ethical values) and team-level OCB. Team-level data has been collected from 57 functional teams in 57 firms operating in China. The findings suggest that although ethical leadership is positively associated with team-level OCB, ethical context positively moderates the relationship between ethical leadership and team-level OCB. The higher ethical context is found to be, the greater is the (positive) effects of ethical leadership on team-level OCB and the opposite holds true when ethical context is low. Key implications are discussed on the role of contextual ethics for team-level OCB, while managerial implications include how non-Chinese firms could improve team-level OCB in the Chinese business context.

Ethical leadership has been widely identified as the key variable in enhancing team-level organizational citizenship behavior (team-level OCB) in western economic and business contexts. This is challenged by empirical evidence in China and findings of this study. Our study examined the relationship between ethical leadership, organizational ethical context (ethical culture and corporate ethical values) and team-level OCB. Team-level data has been collected from 57 functional teams in 57 firms operating in China. The findings suggest that although ethical leadership is positively associated with team-level OCB, ethical context positively moderates the relationship between ethical leadership and team-level OCB. The higher ethical context is found to be, the greater is the (positive) effects of ethical leadership on team-level OCB and the opposite holds true when ethical context is low. Key implications are discussed on the role of contextual ethics for team-level OCB, while managerial implications include how non-Chinese firms could improve team-level OCB in the Chinese business context.

The conception of the organization as a system and not as a mechanism allows a unique approach to the growth of organizations. In this approach, the heart of the dynamism of the growth of the organization is in the growth of people through their work in the organization. The anthropological requirements of such growth are studied, inspired by the reflections of Leonardo Polo, who assumes a systemic vision of the person and the organization. Specifically, co-existence, personal knowledge, personal freedom and personal love are proposed as the central elements for said growth. With this, the article proposes a coherent vision with the 'ba' term proposed by N опака and, at the same time, broadens its scope.

This study explores the relationship between self-integration, self-complexity, and integrative learning. Drawing from constructivist adult ego development theorists (Kegan, 1994; Loevinger, 1976; 1988; Lahey et al. 1988; Perry, 1999; Piaget, 1962; Rogers, 1951) the definition of self-integration emphasizes a person’s transformation in epistemology and meaning making, underlying both psycho-social and cognitive maturation. Building on post-conventional constructivist adult ego development theory (Cook-Greuter, 1999; Johnson, 2000; Kegan, 1994; Lahey, 1986) this is one of the first empirical explorations of self-integration, operationally defined as two variables, capturing a conventional and a post-conventional component. Important work in this area has been theoretical.Self-integration is operationalized as (1) self-ideal congruence , as measured by Higgins (1985; 1987) and as defined in intentional change theory (Boyatzis and Akrivou, 2006), and (2) self-integrating process, as captured by a newly developed direct response measure based on post-conventional constructivist theory. Self-complexity is operationally defined as the numbers of self-aspects that a person utilizes to represent his/her self internally (Linville, 1987). Integrative learning is measured as adaptive flexibility, the ability for systematic variability in a person’s response to different environmental needs (Kolb, 1984).Based on quantitative research methods, overall findings from data collected from 198 adults in management and professional roles confirmed the hypotheses that self complexity is positively related to both measures of integration (self-ideal congruence and self-integrating process), and integrative learning is positively related to the second measure of integration. Age, a control, is positively related to the second measure of integration. Findings support operationalization of self-integration as two distinct variables, being—to my knowledge—the first empirical testing of relevant postconventional ego development theory.This study adds to theories on constructivist adult development (Cook-Greuter, 1999; Kegan, 1994; Lahey, 1986; Lahey et al. 1988; Loevinger, 1976; 1988; Perry, 1999; Piaget, 1962; Rogers, 1951, 1961), self-concept structure (Campbell et al., 2003; Higgins, 1987; Linville, 1985; 1987), experiential learning (Kolb, 1984) and intentional change (Boyatzis, 2006) theories. It adds to theory of leadership, professional and personal development. This study informs applications in organizational practice that aiming in integrating the individual and the organization (Argyris, 1964; Doherty et al., 2007) leadership development and executive coaching.

Purpose - The purpose of this paper is to provide a theoretical framework for understanding and formulating team intentional change.Design methodology approach - Based on a critical review of existing theories of group development, gaps in the literature regarding how teams can and should develop, especially when the change is intentional and has a desired direction, are examined. A set of propositions is offered to address these aspects of group development that have been neglected by the literature.Findings - A systematic and critical discussion of the core literature on group development showed: the complex and discontinuous nature of change in groups was neglected, because the group was not treated as a complex system; the literature has not dealt with group development processes when the change process is intentional (it has been descriptive of what occurs), nor has it examined which are key drivers of group change; existing literature on group development have predominantly seen negative emotion as catalytic to group development, and they have ignored the role of positive emotion. Therefore, drawing on positive psychology, complexity theory, small group research literatures, and Boyatzis' intentional change theory, a prescriptive theoretical framework for explaining intentional group change and development is offered and discussed.Originality value - A prescriptive model or theoretical framework with a set of hypotheses are proposed that explain intentional, and positive group development processes.