德性领导、道德行为、幸福感与组织公民:德性道德认同的中介作用

Gordon Wang, R. Hackett
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引用次数: 3

摘要

目的基于德性自我修养的重要性,作者考察了德性为中心的道德认同(VCMI)在德性领导与一些重要的个人和组织成果之间的正向关系中的中介作用。使用SPSS统计软件27.0 PROCESS Macro v 3.5,使用来自美国和加拿大131对领导-下属二人组的数据对设计/方法/方法假设进行了测试。研究发现:领导者的VCMI调节了美德领导(被下属评价)对领导者道德行为(被下属评价)和自评幸福感的正向影响。追随者的VCMI在美德领导对组织公民(由领导者判断)和追随者自评幸福的正向影响中起中介作用。追随者的VCMI在美德领导与追随者的道德行为之间没有中介作用。研究局限性/启示虽然本研究的参与者来自不同的行业,但样本是基于美国和加拿大的;因此,任何特定文化的领导行为和流程都可能被遗漏。此外,所检查的一些关系涉及来自同一来源的数据,因此这些关联可能被共同方法方差人为夸大。即便如此,在每种情况下,我们使用的来源(领导者和追随者)都适合于研究问题。尽管如此,例如,从其他利益相关者(例如同行和客户)那里收集基于美德领导问卷(VLQ)的评估仍然令人感兴趣。实践启示强烈的VCMI意识有可能缩短不道德行为,并有助于下属和领导的幸福。VCMI对下属组织公民意识的培养也有一定的影响。社会意义作者的研究结果表明,领导者和追随者可以通过正式和非正式的学习获得与道德美德和道德行为相关的知识结构,这对“道德行为是可教的吗?”这是许多学者和实践者所呼吁的,发展理论上健全的促进善行方案的重要起点。作者的研究强调了美德相关教育的重要性,因为VCMI很可能是通过正式学习发展起来的。原创性/价值作者基于VCMI中介的研究结果为良性领导的积极功能提供了一个全新的解释,这在以前只基于归因和社会学习过程。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Virtuous leadership, moral behavior, happiness and organizational citizenship: the mediating effect of virtues-centered moral identity
PurposeGuided by the importance ascribed to the self-cultivation of virtue, the authors examined virtues-centered moral identity (VCMI) as a mediator of the positive relationship between virtuous leadership and several valued personal and organizational outcomes.Design/methodology/approachHypotheses were tested using data from 131 leader–subordinate dyads based in the USA and Canada, using the SPSS Statistics Software 27.0 PROCESS Macro v 3.5.FindingsLeaders’ VCMI mediates the positive effects of virtuous leadership (subordinate-rated) on leaders’ moral behavior (subordinate-rated) and their self-rated happiness. Followers’ VCMI mediates the positive effects of virtuous leadership on organizational citizenship (as judged by leaders) and self-rated happiness of followers. Followers’ VCMI did not mediate between virtuous leadership and followers’ moral behavior.Research limitations/implicationsAlthough participants of this study were from a variety of industries, the sample was based in the USA and Canada; hence, any culture-specific leader behaviors and processes were likely missed. Moreover, some of the relationships examined involved data from the same source such that these associations may have been artificially inflated by common method variance. Even so, in each case, the sources we used (leader and follower) were appropriate to the research question. Nonetheless, for example, to collect Virtuous Leadership Questionnaire (VLQ)-based assessments from other stakeholders (e.g. peers and customers) remains of interest.Practical implicationsA practiced strong sense of VCMI has the potential to short-circuit unethical behavior and contribute to happiness among both subordinates and leaders. VCMI is implicated in the fostering of subordinates’ organizational citizenship as well.Social implicationsThe authors' findings imply that leaders and followers can acquire knowledge structures associated with moral virtues and virtuous acts through formal and informal learning, suggesting an affirmative answer to the question, “Are virtuous acts teachable? This is an important starting point in developing theoretically sound programs for promoting virtuous acts as called for by many scholars and practitioners. The authors' study highlights the importance of virtues-related education because VCMI is likely developed through formal learning.Originality/valueThe authors' VCMI mediation-based findings offer a completely new explanation for the positive functioning of virtuous leadership, which formerly had been grounded in attribution and social learning processes only.
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