There is a wide body of research on the impact of stress on pastors’ physical, psychological, and emotional well-being. However, we are unaware of any published studies exploring how using emotional regulation (ER) strategies influences pastors’ work-related affective well-being (AWB). This article seeks to address this gap by reporting the findings of a study that utilised a Critical Realist methodology to identify the causes and conditions producing New Zealand Baptist pastors’ AWB. Semi-structured interviews were conducted with 17 pastors. The interviews were analysed thematically, and then through the process of abduction, the utilisation of ER strategies was identified as a plausible explanation for the variation in pastors’ AWB. We found that Baptist pastors utilise a range of adaptive and maladaptive ER strategies. In our view, pastors who utilise adaptive strategies experience long-term positive benefits for their AWB. We suggest it would be beneficial for pastors to engage in psychoeducation on ER, contextualised for pastoral ministry, to help increase their utilisation of adaptive strategies.

Purpose Little is known about how followers can influence leaders through affect display. This paper explores the relationship between follower affect and leader support through the mediating processes of leader social mindfulness and leader affect. Design/methodology/approach This paper is based on two studies (Pakistan and New Zealand) and employs a multisource time-lagged design. Multilevel analysis was conducted using the MLwiN program to test hypotheses. Findings Follower positive affect has a beneficial impact on leader support behavior, and negative affect has a detrimental effect. Leader affect and social mindfulness partially mediate these direct relationships. Practical implications Leaders should acknowledge that followers, too, can influence them via affect display. Organizations need to train leaders to boost their emotional intelligence. Originality/value This research provides additional evidence on follower-leader influences. It adds to leadership literature by providing a novel understanding of the underlying mechanisms of how follower affect can shape leader factors.

Academic integrity is a key pillar of quality education. Academic integrity scholars believe character development is a must-have for any higher education integrity framework especially with the advent of Gen AI. Moreover, several business ethics education scholars are calling for a return to a curriculum which focuses on the moral growth of students. These researchers converge in holding higher education institutions responsible for the character development of their students. Recent academic integrity and character education scholarship proposes neo-Aristotelian virtue ethics as a workable framework on which to ground character development. According to neo-Aristotelian virtue ethics, life is a task where decisions build or erode one’s character. Inspiring students to pursue excellence throughout their education journey and beyond, presents ethics as an intrinsic aspect of working well. In this way students are helped to reframe ethics and academic integrity as an existential task, of taking responsibility for who they become. This paper contends that higher education institutions should undertake character education because of the potential misuse of Gen AI and to restore relevance to ethics and business ethics courses. It is important to incorporate a neo-Aristotelian approach to character development as a central theme in ethics or business ethics courses, alongside drawing on academic integrity experiences from other subjects as relevant and tangible case studies. This article presents the Character Development-for-Excellence Framework, explores related pedagogical strategies, and outlines how higher education institutions can support and extend character development beyond the classroom.

In this article, we reflect on our experiences of teaching sustainability in management education in an emergent context of increasing and pervasive eco-anxiety. Our collaborative autoethnographic enquiry stemmed from the tensions we experienced in our desire to present a realistic view of the future to students, while still maintaining their (and our) sense of hope and agency. While sustainability in management education has long acknowledged the need to engage learners’ hearts and hands as well as their heads, the challenges of effectively integrating the emotional (heart) dimension in the classroom have remained under-explored in the literature. We develop the findings of our collaborative autoethnography into a framework that provides insights for educators navigating the range of emotional responses evoked in the sustainability in management education classroom. This framework acts as a roadmap, based around five spheres of practice, that will aid sustainability in management education educators in making more conscious and deliberate choices about their teaching practice within the complex context of eco-anxiety.

The tempered radical enjoys their work and is committed to their organisation. Yet, something important to them, like their values or identity, makes them feel different from their workplace's dominant culture. This sense of difference, and their tempered approach to radical change, allow them to work unnoticed in organisations as invisible champions of inclusion. This study examines how tempered radicals use their abilities as change agents to foster inclusion. It takes advantage of manufacturing industries' highly collaborative, richly diverse and rapidly changing employment environment. Drawing participants from all organisational levels demonstrates the broad influence of the tempered radical. Twenty-four qualitative interviews were conducted using a narrative inquiry methodology and interpreted through thematic analysis. This study builds on current theory and makes a valuable contribution by proposing a framework to illustrate the key characteristics of the tempered radical incorporating inclusion in the workplace.

The world of work over the past 3 years has been characterized by a great reset due to the COVID-19 pandemic, giving an even more central role to scholarly discussions of ethics and the future of work. Such discussions have the potential to inform whether, when, and which work is viewed and experienced as meaningful. Yet, thus far, debates concerning ethics, meaningful work, and the future of work have largely pursued separate trajectories. Not only is bridging these research spheres important for the advancement of meaningful work as a field of study but doing so can potentially inform the organizations and societies of the future. In proposing this Special Issue, we were inspired to address these intersections, and we are grateful to have this platform for advancing an integrative conversation, together with the authors of the seven selected scholarly contributions. Each article in this issue takes a unique approach to addressing these topics, with some emphasizing ethics while others focus on the future aspects of meaningful work. Taken together, the papers indicate future research directions with regard to: (a) the meaning of meaningful work, (b) the future of meaningful work, and (c) how we can study the ethics of meaningful work in the future. We hope these insights will spark further relevant scholarly and practitioner conversations.

This chapter contributes to the existing literature on love in organizations using the works of Emmanuel Levinas and C. S. Lewis. Both authors offer a view of agapē love, albeit from slightly differing perspectives, that not only challenges and builds on the management literature, but also provides novel and distinctive ways of thinking about love and business.

Human Quality Treatment (HQT) is a theoretical approach expressing different ways of dealing with employees within an organization and is embedded in humanistic management tenants of dignity, care, and personal development, seeking to produce morally excellent employees. We build on the theoretical exposition and present a measure of HQT-Scale across several studies including cross-culturally to enhance confidence in our results. Our first study generates the 25 items for the HQT-Scale and provides initial support for the items. We then followed up with a large study of managers (n = 363) from Nigeria in study 2, which confirms the theoretical properties of the five dimensions of HQT and highlights a two-factor construct: HQT Ethically Unacceptable and HQT Ethically Acceptable using a 20-item HQT-Scale. Study 3 with a large sample of New Zealand employees (n = 4 52) again confirms the nature of the construct and provides construct validity tests. Finally, using time-lagged data, study 4 (n = 308) focuses on New Zealand employees and job attitudes and behaviors, and a well-being outcome. That study not only confirms the theoretically implied effects but also shows the HQT Ethically Acceptable factor mediates the detrimental effects of HQT Ethically Unacceptable. Overall, our four studies provide strong support for the HQT-Scale and highlight important understandings of HQT and humanistic management in the workplace.

This paper applies Emmanuel Levinas’ philosophy to the management practice of leadership. Specifically, it focuses on servant leadership, which is considered the most dyadic other-oriented style. While often viewed altruistically, servant leadership can still be egological if it totalizes followers to a leader’s interests and to organizational ends. This paper conceptualises an enriched version of servant leadership using key ideas taken from Levinas’ understanding of the infinite Other and then describes this style using relevant examples. This novel approach, Servant-Leadership-for-the-Other, offers a theoretical lens by which to enrich existing leadership practices as well as providing a style of leadership better suited for the twenty-first century.

Human Flourishing (HF) depends on many factors including the good use of freedom and being loved and respected by others. Practising and experiencing hospitality can be a sure path to facilitating HF for oneself and those one serves depending on one’s approach. This chapter starts with the meaning of Aristotelian HF and how it can be achieved. HF or Eudaimonia is the goal of the polis of society and so each person’s happiness is dependent on more than just how they work or make choices. The chapter then addresses how the work of hospitality is more conducive to the development of HF compared to other types of work while also identifying the types of choices, practices and habits that ensure hospitality contributes the HF. Hence hospitality education should not be framed as the acquisition of technical skill but an education by the whole person for the whole person and be informed by philosophy of the human being and virtue ethics; more specifically how service contributes to human flourishing. The authors also share anecdotal evidence from hospitality education professionals about how the understanding of human dignity and person-centred service contributes to more fulfilled students and better service.

There is a lack of research exploring the intentions of, and the strategies used, by Christians to implement ethical change in organizations. This chapter uses a strategic framework developed by Meyerson (2008) to argue that Christians often function as tempered radicals. As tempered radicals, their spiritual values are consistent with radical change, but they take a tempered approach. In doing so, they challenge prevailing wisdom and provoke transformation. Consequently, Christians can be key players for increasing organizational ethicality and social responsibility but often in small everyday ways that resist the controlling and self-interested prescriptions of organizations.

Ethical leadership research mainly focuses on job outcomes while largely ignoring the potential influence on employee mental health. We seek to rectify this by examining the links between ethical leadership and work-life balance, anxiety, and depression. In addition, we include the role of organisational trust due to the important links between ethical leadership and trust. With two samples from the public sector and private sector, and using structural equation modelling, we find consistent effects across both samples. Ethical leadership is positively related to all outcomes, but organisational trust mediates the influence on work-life balance (fully in public sector, and partially in private sector), and fully mediates the influence towards anxiety and depression (both samples). In addition, we find that work-life balance also partially mediates the influence of organisational trust on anxiety and depression. This highlights the importance of organisational trust and work-life balance for ethical leaders to better alleviate mental health issues in the workplace.

Faith and ethics have always had a historical connection. Of late, management scholars have begun to explore this connection within an organisational context. This chapter reviews this literature to define faith at work and its connection to ethics, while also addressing the challenges of this phenomenon to organisations. As part of this evaluation, the chapter also offers strategies, and considers the ethical benefits, for organisations of embedding faith at work.

The vulnerability and viability of industries due to negative impacts of climate change are clear, and ultimately the future of work will be reshaped. Traditionally unions have focused on wages and conditions but there is an increasing call for unions to be at the core of future decisions regarding the climate change response. This article draws on a two-stage project which explored the views of union leaders on union preparedness to climate change and also a survey of union members on their expectations of their unions to the issue. While there is a high level of concern about climate change there has been a sluggish response from unions and a significant gap between the unions' position and the expressed belief from members that unions need to take an active role on climate change. Members indicated low collective efficacy in their unions to step into leadership roles. We offer several reasons for these findings and suggest ways forward.