A LEADERSHIP EDUCATION MODEL FOR JESUIT BUSINESS SCHOOLS

A LEADERSHIP EDUCATION MODEL FOR JESUIT BUSINESS SCHOOLS David C. McCallum, S.J., Ed.D James Connor, S.J., Ph.D Laura Horian, M.A. Introduction Business schools (B-schools) around the globe offer similar programs made up of disciplines such as accounting, finance, marketing, human resources, management, economics, and business law. Some institutions also offer business ethics, global supply chain management, entrepreneurship, and courses designed to help graduates become more proficient across cultural boundaries. While there is ongoing debate about what constitutes a solid business education, B- school programs include useful topics with associated teachable skills that produce degreed graduates with an average or better chance of getting a job in their field. But getting a job is not the sole goal of B-school graduates, not even in the current scenario of a struggling economy and high unemployment rates. Graduates also want to make a difference in the world, to find work with meaning and find meaning in their work. Many conscientious young people want to be part of transformative change that leverages resources toward making a difference for a greater number of people, including those who are poor or marginalized. Many seek a calling rather than a career alone; a life position that allows them to contribute outside the office walls to the community and society beyond. Do traditional B-schools prepare students for the broader role of leader, change-agent, visionary? Purpose The purpose of this paper is two-fold: 1) To reinforce the case for how a Catholic, and in this case, a specifically Jesuit B-school education is more comprehensive than the traditional B- school in producing a mature, self-aware, ethically informed graduate who is equipped to be an innovative, influential, excellence-seeking leader committed to the service of others who are indeed the types of people our society needs and wants at all organizational levels. 2) This whitepaper proposes a model of leadership education to help optimize the Jesuit educational experience. Case for a Jesuit B-School Education The question posed earlier was: Do traditional B-schools prepare students for the broader role of leader, change-agent, visionary? A growing consensus response from such experts as Mintzberg (2004) and Bennis & O Toole (2005) is: Not so much. There is increasing thought that B-school 1

programming is limited to teaching business language, theory, and skills, and that in fact, much of this is not delivered well. Graduates talk the talk and know how to do business things, but they lack the ethical, emotional and Jesuit educators might argue, spiritual leadership intelligence, 1 to make purposeful decisions and effectively respond to unanticipated challenges in a moral and socially responsible manner. Harvard Business School professor Rakesh Khuran, and author of From Higher Aims to Hired Hands: The Social Transformation of American Business Schools and the Unfulfilled Promise of Management as a Profession, describes the situation this way: Too much of contemporary business education offers a narrow concept of the role of business in society. It is not holistic, nor does it take into account the competing claims that a variety of constituents have on the firm. Consequently, the leadership training in business schools tends to be narrow, functional, and specialized. It does not produce a broad, integrative understanding of business. 2 Not only is there a growing sense that current models of business education are overly narrow, functional, and specialized, in light of the global financial crisis, critics and educators alike are asking whether or not something big has failed, as Angel Cabrera, dean of the Thunderbird School of Global Management in Glendale, Arizona recently opined: We can look the other way, but come on. The C.E.O. s of those companies, those are the people that we used to brag about. We cannot say, Well, it wasn t our fault when there is such a systemic, widespread failure of leadership. 3 The failure that Cabrera is describing relates to not only the fact that traditional B-schools have educated their students without sufficient attention to ethics but also to the way they also have failed to challenge the dominant culture of the marketplace. The dominant culture on Wall Street is driven by the maximization of shareholder profits, often to the neglect of other principles, values, or ways of understanding the bottom line. Professor Kurana said, a kind of market fundamentalism took hold in business education, continuing that, the new logic of shareholder primacy absolved management of any responsibility for anything other than financial results. 4 Such a widespread and fundamentalist logic of decision making has led to a durable and often destructive ethos that makes it increasingly difficult for individuals to speak up or speak out about not only corporate improprieties, but about the failure of business to contribute to society beyond the shareholders. 1 Lindsey, William, and Pate, Larry. Integrating Principle-Centered Leadership into the Business Curriculum: lessons from the LMU experience 1, The Journal of Executive Education, Vol. 5, Issue 1, 2006, pp 17-29. 2 The Future of Business School, Bloomberg Businessweek, http://www.businessweek.com/bschools/content/may2009/bs20090526_498100.htm (May 26, 2009). 3 Is It Time to Retrain B-Schools? Kelly Holland, The New York Times, (May 10, 2012). 4 Ibid. 2

This failure to attend to ethics and the importance of thinking in terms of multiple bottom line values, including the good of society and the sustainable use of resources, has inspired a number of schools to create centers of business ethics and the outreach of organizations like the Aspen Institute, which focuses on leadership for the good society.but while many schools are scrambling to respond by reorganizing their curriculum to include more practical and relevant approaches to business education that include experiential learning, courses that address the ethical dimension of management, and service in the community, these efforts might result in a kind of patch work that substitutes for a more systematic approach to moral professional education. The question of the integrating principle for this learning still remains unanswered. Judith F. Samuelson, executive director of the Business and Society Program at the Aspen Institute comments, there are extraordinary thing taking place in business education, and much of it is very promising. But what s the central theorem of business education? It s wanting. 5 David A. Garvin, professor of business administration at Harvard Business School has suggested the need for more emphasis on not only business and management skills, but also a sense of purpose and identity. 6 What is this purpose and identity more specifically? It is linked to the question posed earlier: Students graduating as ethically informed leaders, change-agents, visionaries Is that what the world needs? The answer is easy for the Jesuit educator: An unequivocal yes. As one speaker stated boldly at a 2000 Jesuit Business School conference, Jesuit Business Schools must have a soul We have a moral obligation towards the needy of our nations. 7 And it is not only Jesuit educators who are making this claim. Traditional B-school leaders echo the world s need for the type of leader that Jesuit B-schools strive to produce. Dipak Jain, former dean of the Kellogg School of Management, Northwestern University said this at the University of Delaware: To move beyond business is to focus on both business and society and to move beyond success is to focus on both success and significance Where business schools have gone wrong is to lose the focus between performance and purpose Asking questions like 'how soon can I get a job,' or 'what is the highest salary I can get' leads to a direction that isn't best To do anything of significance, you need to be successful. The purpose of a management school, then, should be to create a curriculum that will push students to do something of significance. 8 A group called 50+20, representing three professional networks concerned with the future of management education (World Business School Council for Sustainable Business, Globally 5 Ibid. 6 Ibid. 7 Kirk O. Hanson, Jesuit Business School Strategies for Engaging Business Executives, Journal of Jesuit Business Education, Vol. 2, No. 1 (Sum 2011): 21-29. 8 UDaily, Former Kellogg School dean addresses the future of business schools, http://www.udel.edu/udaily/2010/mar/jain031610.html (March 16, 2010). 3

Responsible Leadership Initiative, Principles of Responsible Management Education), conducted a survey on the future of business education. The results will be presented at the RIO+20 United Nations Conference on Sustainable Development in June 2012. Preliminary posting of results from the 145 respondents from 37 countries show that: 81% demand that business schools focus on developing leaders that drive global problem solving. 51% demand that business schools focus on the bottom 4 billion of the pyramid (developing and emerging countries). 82% say that developing leadership skills is the number one priority (for young students leadership skills are defined as ethics, values and developing the person; for professionals/executives leadership skills are defined as responsible, sustainable and ethical behavior). 80% say that executives are expected to understand the larger context of business, societal and environmental issues. Leadership competences to be developed most are deeply engrained ethics and responsible behavior (77%) as well as critical reasoning and holistic decision-making (64%) 9 Educators teaching in the Catholic, Jesuit tradition would suggest that the crux of the challenge posed implicitly in these demands is not only the formation of the intellect, but the formation of the self. No matter how skilled and well published one s professors might be, no matter how many internships and even global experiences one has had, in the final estimation, it is the person who integrates and applies his or her learning. If the person is immature, egoistic, and selfserving, not even the most elite B-school education will keep them from making unethical decisions. On the basis of this perspective, unless B-schools produce graduates with an adequate understanding of self and attention to character, they will fail to address the integrating factor for all theoretical, technical, and ethical learning. Rooted in the heritage of the Catholic intellectual tradition of Christian humanism and the liberal arts, Catholic Social Teaching, and the principles of Ignatian spirituality, the Jesuit approach to business education begins with cura personalis, the attention to the whole person. While other approaches to education focus on intellectual formation, or the development of vocational skills, ideally, a Catholic, Jesuit education engages the affective and moral sensibilities of the heart as rigorously as it does this intellect. And this education is oriented toward a purpose beyond itself, for the service and transformation of society. As Andre Delbecq and colleagues write: The Jesuit perspective goes further in its concern for educating the whole person. It orients business education through moral and justice perspectives, avoiding a singular focus on business profits. Leaders of Jesuit institutions are encouraged to challenge students, faculty, and stakeholders to champion high principles in the unfolding drama of modern business enterprise. 10 9 Katrin Muff, Ph.D., What do stakeholders in Management Education Want?, http://50plus20.org/archives/630 (March 7, 2012). 4

As an endeavor of humankind and a benefit to human society, the Jesuit educator understands that business is one of society s most influential institutions, and that business leadership properly understood is a calling to service, not only to corporations or shareholders, but also to the wider community, especially to those who are poor. 11 For this reason, a Jesuit educated business leader sees the marketplace, not only in terms of consumption and competition for the sake of profit, but as an opportunity for wealth creation and as a means of directing resources to those in need. Here are some comparative observations between the traditional B-school and the (albeit ideal version of) the Jesuit B-school: Traditional B-school Teaches leadership skills so students know what to do in various business capacities as CEOs, CFOs, senior managers. Teaches the roles and responsibilities of leading and managing in a variety of case situations. Teaches management skills and techniques for setting goals, establishing objectives, developing strategy, building teams, etc. Prepares students to graduate with the skills needed to perform tasks in their chosen field. Jesuit B-school Equips students with the critical thinking skills to discern on their own what needs to be done regardless of role in the organization. Leaders are not the people at the top, but are those persons who can influence and foster change. Prepares students to recognize who they are, what they value, and how to use their strengths in any situation. Provides a compass or way of proceeding that enables students to adapt to unknown situations because they know what they want to achieve. Encourages self-understanding, selfmanagement, and a lifetime of evolution through discovery. A Jesuit B-school seeks to build the moral character of the individual, such that competence is complemented by conscience, and a compassionate concern for others beyond oneself. 12 While the Jesuit B-school curriculum looks similar to other B-schools, the college and class culture, coupled with the faculty s approach to create learning (see Handbook section of this document), should also reflect the characteristics and value based principles and priorities of Jesuit education. While there are undoubtedly many ways of formulating these values, we find compelling the Four Jesuit Pillars of Leadership articulated by Chris Lowney in Heroic Leadership: Best Practices from a 450-Year-Old Company that Changed the World. Lowney s unique experience as a Jesuit scholastic (seminarian) and then later as a Vice President for JP Morgan provided him 10 Andre Delbecq, et al., Jesuit Higher Education for Business, 2010. 11 Ibid. 12 *Copyright JSEA 2005. Profile of the Graduate of a Jesuit School at Graduation appeared originally as a monograph (JSEA, 1981); it was subsequently published as Section 8 in Foundations, a compendium of documents on Jesuit secondary education (JSEA, 1994). 5

the unusual perspective that allowed him to translate the nearly 500 year old leadership principles of the Society of Jesus into the language of contemporary business. Using these four pillar principles of self-awareness, ingenuity, love, and heroism as a basis for categorizing essential dispositions, skills, and habits, Lowney uses these somewhat unconventional terms to express what lies at the heart of leadership. Jesuit Language Latin Today s Language Inspiration 1. Self-Awareness examen Know your strengths, weaknesses, motivations, affectivity, and worldview; reflectivity and self management 2. Ingenuity vita agilis Embrace change with freedom from bias; adapt with discernment and agility. 3. Love cura personalis Engage others with emotional intelligence, care, and ethical maturity. 4. Heroism magis Aim high, discerning and serving the greater good by taking risks to transform existing conditions; energize oneself and others with passion for excellence. Words such as love and heroism may not seem to fit in the business world, but the character traits that they represent are critical to producing an innovative, influential, excellence-seeking leader committed to the service of others. We will unpack what each of these pillars might look like in a Jesuit B-School leadership course, and in the Appendix I: Four Jesuit Principles that Enhance the B-School Experience. A Model of Leadership Education for Educators & Students of Jesuit B- Schools Presently, at least one school, Loyola Marymount University, has used Lowney s Four Jesuit Pillars of Leadership to integrate the learning outcomes, course components, and experiential activities of its curriculum for executive MBA students. 13 At the same time, there is no one defined recipe for incorporating these pillars into Jesuit B-school programs across the hundreds of Jesuit colleges and universities worldwide, nor for the undergraduate business curriculum where it is likely most needed. Is such a recipe necessary? If not necessary, could a standardized approach to business leadership development help differentiate Jesuit B-Schools from their peers and competitors by clarifying a specific brand distinguished by its quality, value, and impact? While perhaps not necessary, a standard, yet flexible model of Jesuit leadership education for business could help fill a gap that has opened up as Jesuit institutions have grown and evolved in complexity, and as our faculties have become increasingly diverse. In general terms, a consistency of focus on the universal mission of Jesuit education to form men and women of service to society offers a clear and unifying vision that appeals to leadership educators of both religious and secular backgrounds. And certainly these four pillars that Lowney emphasizes are not only compelling by virtue of the face value acceptance that they receive; they are 13 Lindsey and Pate, 2006. 6

conceptually inclusive of the significant theoretical and research based models of leadership, as we will describe in the next section. Undeniably, we must address the question of how distinctly or explicitly Catholic this model is. Must a leadership development model in a Jesuit B-School be baptized, with religious, or spiritual language or explicitly tied to the Gospel message of Jesus Christ in order to be considered sufficiently Catholic? We do not deny the important creative tension between the religious basis of Jesuit business education and the utilitarian, pragmatic foundation of professional schools. Here, we take our cue from Ignatius of Loyola, the founder of the Jesuits and an administrator/saint who seldom allowed ideology to get in the way of being practical and flexibly adaptive. In advising others in their evangelical method, he suggested, we should go in their door and come out our own. By this, we take him to mean that we can engage people of great diversity of background and creed, accepting them on their own terms, and learning from them, while at the same time, living true to the message of Christ as expressed in the Gospels. While care must be taken not to sacrifice essential religious beliefs or for the sake of expediency, we believe that a primary focus on value based principles rather than explicitly religious language can help Catholic and Jesuit business education avoid marginalization in an increasingly secular and materialistic society. As Ignatius wrote in the Spiritual Exercises, love is better manifest in deeds than in words. 14 Likewise, the proof of the Gospel inspiration for a Jesuit educated business leader is best expressed in his or her decisions, actions, and commitments to society. The Four Jesuit Pillars of Leadership can and should be very much a part of Jesuit B-School programs for undergraduates, just as are the liberal arts. Just as the liberal arts provide a basis of human values that help to underpin the approach to curriculum and teaching methodology, so to these four pillars can help shape business curriculum, pedagogy and adult learning methods. For instance, Le Moyne College in Syracuse, N.Y. includes in their 10 liberal arts learning objectives these three that are distinctly Jesuit in flavor: The ability to assess conduct and make decisions based on ethical concerns and transcendent moral values, as articulated in Christianity and other religious and philosophical traditions. An active commitment to social justice and community service. A commitment to personal growth and development motivated by an enthusiasm for the life of the mind and the spirit. Likewise, attention to fostering self awareness, ingenuity, love and heroism would help Jesuit B- school educators deliver a learning experience that truly fosters character, and the capacity for principle driven leadership and service. What follows is a topical outline for a handbook that would help educators (faculty and administrative leaders), and also students to better understand the Four Principles, and identify concrete ways to enrich the B-school experience based on them. It is rooted in the leadership curriculum used by one of the authors in his semester long undergraduate course, the focus of which is personal and interpersonal leadership. The overall conceptual framework for this class is integrated around the Four Pillars using Torbert s Action 14 The Spiritual Exercises of Ignatius of Loyola, #231. 7

Inquiry (2005). Action Inquiry is an action science model of leadership education that uses a developmental approach to integrate the personal, interpersonal, and organizational dimensions of experience. 15 It is an ideal framework for use in Jesuit B-School leadership education because of its emphasis on value based principles (integrity, mutuality, and sustainability), its emphasis on reflective learning and adaption, and the integrated way in which it includes attention to both mindsets and behaviors at the personal and interpersonal levels. 16 The Four Principles of Jesuit Leadership SELF-AWARENESS The essential starting point for all leadership is with the self, though always cognizant of the social/organizational context of relationship with others. Self awareness is the cornerstone of emotional 17 and leadership intelligence. 18 While certainly much of human behavior is driven by unconscious factors (compulsions, fears, attachments, basic impulses), mature self-awareness of one s strengths, weaknesses, and motivations is a source of inner freedom. Inner freedom is a pre-condition for good decision making, executive functioning, and the agility required by leaders in the face of challenges and opportunities. We propose that any truly Jesuit approach to leadership development is based in such selfawareness, and so, is facilitated by pedagogy and practices that foster reflectivity and mindfulness, or what the early Jesuits called, contemplation in action. The Ignatian Examen, a reflective tool that fosters gratitude, cultivates a spirit of inquiry, and promotes goal oriented learning and adaptation, has become increasingly popular as a basis for daily self-exploration; however, it is only one of many tools and practices that can promote self-awareness. Other means of growth in self-awareness include feedback rich methods of evaluation like 360 degree surveys, personal coaching, and the use of instruments and inventories that help students develop insight into their personal theories in use, logics of action, styles of communication and conflict, etc. One of the authors of this paper assigns weekly reflection papers that invite students to explore their experiences and articulate their understanding of their implicit theories of human nature, their personal values and sense of purpose or calling (provisional though these may be). Additionally, he introduces the Ignatian Examen, and mindfulness meditation, inviting students to journal about their experiences of practicing these methods over the course of the semester in order to encourage making these practices habits. The course includes an Action Inquiry project that invites students into reflection about the alignment (or lack thereof) and integrity of their personal goals, their mindset, behaviors, and the outcomes of their actions. And in each course, 15 William Torbert and Associates, Action Inquiry: the secret to timely and transforming leadership. San Franciso, CA: Berrett-Koehler. 2004. 16 Ibid. 17 Boyatizis, Richard and McKee, Annie. Resonant Leadership. Cambridge, MA: Harvard Business School Press. 2005. 18 Lindsey and Pate, 2006, p.7. 8

the professor develops an ethos of inquiry using the case in point learning method 19, such that students are encouraged to pay attention to their thoughts, feelings, judgments and actions as they are interacting with the instructor and one another. INGENUITY Ingenuity is the capacity for creativity and problem solving that attends to existing conditions, applies imagination and expertise, and often employs multiple diverse perspectives to generate innovation. From the Jesuit perspective, this capacity for innovation requires the inner freedom from attachment to the familiar or habitual approaches, prevailing assumptions, or unhelpful mindsets. Here we would differentiate from core values or beliefs, such as one s respect for human dignity, or the belief in treating others as one would want to be treated, from nonessential prejudices or patterns of action. With the attention given to students self-awareness of their values, beliefs, and purposes, they gain confidence in their ability to discriminate between those core values and everything else. This confidence and self-knowledge provides the inner freedom to be creative, agile, flexible, and adaptable to exercise individual and collective ingenuity. In practical terms, students develop their ingenuity when engaging in a variety of experiential learning activities both in and out of the classroom. Role-plays, case studies, and team challenges that deal with unstructured problems provide the conditions for individual and interpersonal ingenuity. A key dimension of these activities is the action inquiry review, a practice to help the students debrief and learn from both what they did well, and from their mistakes by exploring the gaps between their intended and actual outcomes. 20 The course also introduces other approaches to problem solving like Appreciative Inquiry, 21 the Simplex Method, 22 and Theory U 23. LOVE Though at times strict and uncompromising, Ignatius of Loyola was no Machiavellian leader. Rather, he encouraged Jesuits to use authority with all the love, humility, and kindness possible so that individuals and teams could operate in conditions that would bring out their best work. 24 This concern for cura personalis, for individuals and for the wellbeing of organizational members as a whole, models an approach to human resources that balances the focus on results with concern for the positive and emotionally resonant 25 overall culture, norms, communications 19 Parks, Sharon Daloz, Leadership Can Be Taught. Cambridge, MA: Harvard Business School Press. 2005. 20 Torbert, 2003. 21 Cooperrider, D., Whitney, D., and Stavros, J., 2003. The Appreciative Inquiry Handbook. San Francisco, CA: Berrett-Koehler 22 Basadur, M., 1995. The Power of Innovation. Toronto Canada: Applied Creativity Press. 23 Scharmer, O., 2007. Theory U 24 Ganss, G., trans. 1970. The Constitutions of the Society of Jesus. St. Louis: Institute of Jesuit Sources, #667 25 Boyatzis and McKee, 2005. 9

and processes. This pillar also includes priority for empathetic and ethical behavior, not only in relation to legal parameters, but also in the context of human relationships and in the way that power and authority are exercised. In light of the many contributions of the emotional intelligence research and literature, the leadership course includes inventories and surveys that measure dimensions of emotional intelligence. 26 These instruments provide a means of heightening student awareness of the variety of factors involved in healthy, functional, professional relationships. Since communication is the key medium for all relationships, the course dedicates significant attention to the skills related to spoken and written communication, as well as in conflict management. Action Inquiry provides a helpful model for establishing mutuality of understanding through use of four parts of speech, and for promoting exploration of assumptions and biases. 27 It also provides a method for learning from past critical incidents using tools for analyzing gaps between students intentions and the results of their communications. Students using the model expand their capacity to express themselves in a manner that is empathetic and effective. While case studies are a powerful means of introducing students to ethical decision making, so too are the personal testimonies of leaders and the stories of those who have suffered as a result of ethical lapses of judgment. The course includes visits from guest presenters who bring extensive organizational experience, including that of mergers and acquisitions, bankruptcy, failed change initiatives, public relations debacles, etc. These in-class encounters provide students with vivid exposure to the real ethical challenges that they will face in the course of their professional lives, and help sensitize them to the human side of business. HEROISM Leadership, at least from a certain perspective, is about creation. It involves individuals and groups using imagination, ingenuity, and effort in manifesting visions, realizing goals, and shaping that field of ambiguity and potential that we call the future. Inspired by the invitation to become co-creators with God in their experience of the Spiritual Exercises, Jesuits have understood for hundreds of years that it takes ambitious goals to set hearts on fire with motivation and the willingness to risk moving from the comfort zone. Certainly, any effective manager knows enough to be results oriented, but not every manager understands the importance of this kind of risk. Some educators might prefer to speak in terms of courage, or the commitment to excellence, but there is value in not backing away from the call to heroism, even if this heroism must be translated in terms that are less romantic or blockbuster than we might imagine. 26 While emotional intelligence receives criticism for a number of reasons, including the questionable validity of self-report surveys, and the question of the predictive value of EI, the model serves an educational function to heighten awareness of critical features of selfmanagement, social awareness, and social relations. 27 Torbert, 2003. 10

Realistically, few college undergraduates have experienced such heroism personally or even second hand, but a leadership course can provide a context wherein they can take concrete steps toward ambitious and purpose filled personal goals, or toward making a difference in the lives of others. One of the authors uses the work of Robert Quinn (2005) in tandem with the Action Inquiry model to introduce students to a practice of intentionally moving beyond their comfort zones into an optimal state of centered awareness, intrinsic motivation, learning and adaptation, and results oriented effectiveness. 28 The project involves students identifying an area of their personal, interpersonal, or work lives where they have discerned that they want to make a change for the better. They envision the desired future state that they want to create, develop a strategy and tactics for achieving that vision, work at implementing it, and then evaluate their performance and their learning. As is often the case, students who fail to achieve their goal seem to learn more in the long run than those who manage to succeed. The overall lesson is usually related to the importance of choosing to leave their comfort zones, to risk failure, and to discover that whether they succeed or fail, they increase their confidence by learning. Other Features of a Jesuit B-School We acknowledge that a single class or even a series of courses that unpack the Four Pillars of Jesuit Leadership in concrete and practical terms is likely insufficient for the purpose of helping students integrate their business education experience in a holistic manner. These courses need to be situated in a school wide ethos that affects each discipline and fosters a deep, life long commitment to moral leadership, whether this be in the field of accounting, management, marketing, finance, human resources, etc. The following points and guidelines describe some of the other features that should distinguish the educational environment of a Catholic, Jesuit B-School from others. [NOTE: guidelines for educators are in normal text; guidelines for students are in italics.] COMMUNITY Seek out businesses in the local community that support Jesuit principles, and engage them in guest lectures, internship opportunities, testimonial storytelling of integrity in their workplace. Form partnerships with community churches and non-profits to optimize student outreach and service. Invite respected business leaders to serve on college committees, boards, and advisory panels. Observe the needs of the world around you. Identify where you can influence change; seek to make a difference. COURSES Include courses in the curriculum that directly explore topics of, for instance: Serving Others, Global Outreach Challenges & Opportunities, Jesus as an Entrepreneurial Thinker, Spiritual Exercises: A Leadership Building Tool. 28 Quinn, Robert. Moments of Greatness: entering the fundamental state of leadership. Cambridge, MA: Harvard Business Review. 2005. 11

Seek out courses that specifically address the Four Jesuit Principles. They offer leadershipbuilding content that are unique to your school and valuable to your future success. CULTURE Encourage a student culture of challenging ideas in ways that are analytic, non-judgmental, indifferent (free from prejudice and attachment). Speak up in class and in social situations when you witness ethical contrasts or dilemmas. Practice disagreeing without judgment. INTEGRATIVE LEARNING Teach business models in the context of related Jesuit models. For instance, the continuous improvement model of plan-do-check-act aligns well with the Ignatian pedagogical paradigm of context-experience-reflection-action. Integrate ethics issues into all classes, not just ethics classes. There are ethical concerns in accounting, finance, organizational behavior, management style, etc. Invite teachers to explore how the Four Jesuit Principles manifest themselves in their class topics. Listen in class for opportunities to discuss how the topic at hand connects with any of the Four Jesuit Principles LANGUAGE Incorporate the Jesuit language into B-School statements of vision, mission and core values. Create awards for students that recognize demonstrations of the characteristics listed on the Four Jesuit Principles (Appendix I) Use characteristics listed on the Four Jesuit Principles Model (Appendix I) in your writing, discussing, recognition of others. OUTSIDE THE CLASSROOM Conduct research that is directed to community and/or international problems representative of the underserved. Offer extracurricular content (lectures, guest speakers) that explores Jesuit principles. Support extracurricular activities that engage people in serving an improvable community. Seek out off-campus opportunities to serve others and promote justice. It is not so much political activism that will help develop your leadership capacity, but moral and ethical activism. Conclusion This paper is a whitepaper for a leadership handbook detailing the advantages of a Catholic, and specifically Jesuit business education. In particular, we suggest that as business school education undergoes increased scrutiny, and the public demands more integrity and ethical commitment from business leaders, it is timely to focus on the value contribution of an educational process that has always placed priority on both character and competence. Furthermore, we suggest that as Jesuit B-schools continue to evolve and become more diverse in their faculties, it would be 12

beneficial to provide a flexible yet normative approach to principle driven leadership development rooted in the four characteristics outlined by Chris Lowney in Heroic Leadership. 13

Appendix I: Four Jesuit Principles that Enhance the B-School Experience SELF-AWARENESS; examen; Know yourself. character integrity values leadership emotional intelligence personal accountability knowing what you stand for & want to achieve awareness of strengths, weaknesses, talents reflection and continuous improvement INGENUITY; vita agilis; Embrace change. clarity creativity innovation flexibility rapid response delegator opportunity seeker out-of-the-box thinker free of prejudice and attachments global, cross-cultural perspective LOVE; cura personalis; Engage others. caring compassion humility team-builder mentor, coach driven by passion commitment to serve diversity seeker not motivated by fear talent recognition and management secures buy-in, support, loyalty HEROISM; magis; Aim high. courage conscience excellence empowerment walk the walk role model carpe diem propelled by vision intrinsically motivated makes the mission personal dissatisfied with status quo inspires others to choose to follow 14

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