Bolles, R. N.
(1978).
The three boxes of life: and how to get out of them : an introduction to life/work planning.
"In a study prepared by professor M. Harvey Brenner of Johns Hopkins University for the Joint Congressional Economic Committee, every rise in the unemployment rate in this country has been followed by increases in 'seven indicators of social stress': homicide, suicide, deaths from cardiovascular and kidney disease, deaths from cirrhosis of the liver, total number of deaths, admissions to mental hospitals, and the number of people sent to jail for crimes." (p. 249)
Bok, S.
(1989).
Secrets : On the Ethics of Concealment and Revelation.
"The alarms of whistleblowers would be unnecessary were it not for the many threats to the public interest shielded by practices of secrecy in domains such as law, medicine, commerce, industry, science, and government. Given these practices, whistleblowers perform an indispensable public service; but they do so at great human cost, and without any assurance that they uncover most, or even the worst, abuses. While they deserve strong support in their endeavors, every effort should therefore be made to combat the problems they signal by other means." (p. 228)
Bok, S.
(1979).
Lying : Moral Choice in Public and Private Life.
"Self-defensive lies can permeate all one does, so that life turns into 'living a lie.' Professionals involved in collective practices of deceit give up all ordinary assumptions about their own honesty and that of others." (p. 79)
Bly, C.
(1996).
Changing the Bully Who Rules the World: Reading and Thinking about Ethics.
"We serious readers like to meditate upon villainy when we find it in life or in books. Such meditating makes us feel philosophical. Helping professionals are less peaceable. They think of human cruelty as something to study with the unswerving goal of getting rid of it. They interest themselves with, among other subjects, a spectacular specialty of villainy that would have made the poet Tom McGrath prick up his ears—that is, the villainous cunning by which a few human beings condition whole enclaves of other human beings dutifully to commit large-scale cruelty. They regard cruelty the way physicians regard a bacterium or a virus: first, they identify it as fast as they can—get its measure, so to speak, figure out its lifestyle and habitat of choice—and then second, they devise for it the most hostile environment that their technical prowess can invent. We would be furious if our doctor looked into our sore throat, drew back, and then cried out, 'How utterly fascinating! How extraordinary, really, the way those germs writhe and thrive in the host's dark vault of throat!' We want the doctor to be a confrontational agent of change, not an aesthete. If our doctor won't get rid of those squatters we'll find another doctor who will." (p. xxii)
Bing, S.
(1993).
Crazy Bosses: Spotting Them, Serving Them, Surviving Them.
"Today, American workers exist in the most primitive form of group, one that is tradition-free and free of loyalty. Such an environment generates tremendous fear in people, fear of loss, of death, of dissolution and shame. Fear that drives people together. Fear that keeps people apart. It is a fear produced by the incessant demand for short-term results and the feeling of danger supplied by a variety of villians. And it is not irrational. It is real. It is sane." (p. 94)
Berry, L. L.
(1995).
On Great Service: A Framework for Action.
"Job-relevant learning is a good tonic that helps human beings overcome the repetitiousness, fatigue, 'onstage' pressures, and sense of powerlessness that accompany many service roles. Personal growth is a source of self-esteem for people in jobs that can burn up esteem as though it were jet fuel." (p. 189)
Berkun, S.
(2010).
The Myths of Innovation.
246.
Abstract
"Good managers of innovation recognize that they are in primary control over the environment, and it's up to them to create a place for talented people to do their best work." (p. 105)
Bennis, W. G.
(1999).
Old Dogs, New Tricks: On Creativity and Collaboration.
"The lack of candor is one of the biggest tragedies in organizations because we don't speak truth to power. And so people who know the truth don't speak the truth where it would help. In my own study, I discovered that seven out of ten people will not speak up even if they know that what their boss is going to do is going to get him and the company in trouble. They will not be candid. They are not encouraged to speak up—they see dissenters being punished, not rewarded, and so the truth never gets out. There is no incentive for speaking up." (p. 34)
Bennis, W. G.
(1994).
On Becoming a Leader.
"In sum, we have the means within us to free ourselves from the constraints of the past, which lock us into imposed roles and attitudes. By examining and understanding the past, we can move into the future unencumbered by it. We become free to express ourselves, rather than endlessly trying to prove ourselves." (p. 79)
Beebe, J.
(1992).
Integrity in Depth.
Carolyn and Ernest Fay Series in Analytical Psychology. "The acceptance by the self of its own failures to achieve its ideals is the only way that it can earn the empathy required for a human attitude toward the shadow. When the shadow appears to act out what has been morally repressed, it is as if another self emerges, out of relation to the ideals in which we normally center our identity. That self does things we know are wrong and yet for which we must assume responsibility, creating the anxiety we know as guilt." (p. 65)
Beauchamp, T. L.
(1992).
Ethical Theory and Business.
"Those who question the legitimacy of the modern corporation altogether because of the evils of excessive corporate power usually believe that the corporation should have no right to decide how things are going to be for its constituents. While we believe that each person has the right to be treated not as a means to some corporate end but as an end in itself, we would not go so far as to say the corporation has no rights whatsoever. Our more moderate stance is that if the modern corporation requires treating others as a means to an end, then these others must agree on, and hence participate (or choose not to participate) in, the decisions to be used as such." (p. 78)