Title: Moral humility: In life and at work - ScienceDirect
Headings: Moral humility: In life and at work
Research in Organizational Behavior
Moral humility: In life and at work
Abstract
Keywords
Introduction
Moral humility
Acknowledging our moral fallibility
Moral humility: defined
The Aristotelian ‘mean’
Moral humility at the individual level
Approach
Optimal moral humility: moral awareness
Insufficient moral humility: moral blind spots
Excessive moral humility: moral permissiveness
Ability
Optimal moral humility: moral safeguards
Insufficient moral humility: moral biases
Excessive moral humility: moral indecision
Aftermath
Optimal moral humility: ethical learning
Insufficient moral humility: moral disengagement
Excessive moral humility: moral apathy
Summary
Moral humility at the interpersonal level
Optimal moral humility
Perceptions of integrity and high moral character
Learning from others by seeking moral feedback
Treating others with moral regard
Insufficient moral humility
Perceived as self-righteous
Intolerant of others
Unintentionally harm others
Excessive moral humility
Perceived as morally weak
Unduly influenced by others
Failing to help or protect others
Summary
Moral humility in organizations
Optimal moral humility
Ethical culture
Psychological safety
Moral workplace behavior
Insufficient moral humility
Inadequate structural fixes
Psychological reactance
Unethical workplace behavior
Excessive moral humility
Collective corruption
Less whistleblowing and voice
Unethical workplace behavior
Summary
The beginnings of a research agenda
Summary of predictions, assertions, and expectations
Measurement concerns
Additional avenues for future research
Determining an “optimal” level
Moral learning
Fostering moral humility
Conclusion
References

Content: This effect seems to be more pronounced for “morning people,” whose natural circadian rhythms leave them with even less cognitive energy in the afternoon ( Gunia, Barnes, & Sah, 2014; Ingram et al., 2016 ). Contextual factors can also affect ethical behavior by influencing the way people frame a particular situation or decision. Kern & Chugh (2009), for example, found that people are more likely to engage in unethical behavior when a decision is framed as though they have something to lose (vs. gain). And simply the presence of money has been shown to prime a business decision frame (vs. ethical frame) and lead people to behave less ethically ( Kouchaki, Smith-Crowe, Brief, & Sousa, 2013 ). Finally, even incidental emotions like anxiety ( Kouchaki & Desai, 2015 ), haptic factors like darkness and dimmed lighting ( Zhong, Bohns, & Gino, 2010 ), and even air pollution ( Lu, Lee, Gino, & Galinsky, 2018) have been shown to increase unethical behavior and intentions. In sum, a large body of research now demonstrates that well-intentioned people can behave in ways that are inconsistent with, and even betray, the moral values to which they subscribe. In other words, by virtue of being human, it seems that people are morally fallible. We assert that recognizing one’s own moral fallibility is a key aspect of moral humility, and an important step toward closing any gaps between a person’s espoused values and their enacted behaviors.