Introduction
Integrity is important for every person as it stipulates his life choices and moral attitudes towards the world. The designation “professional” is highly desired in our society and has been for centuries. People will even take courses of action that seem on the surface to be against their economic interest because they want to protect the privilege of being known as professional. An example of integrity would be the refusal to seek higher wages by participating in collective bargaining efforts for the primary reason that such an activity might appear unprofessional. Professions rigidly guard entry. One who seeks admittance must demonstrate understanding of and acceptance of the profession’s language game.
Integrity
The integrity possessed by each profession or personal life goals is a source of power for that profession. Through their publications, meetings, examination syllabi, and other activities, various professional associations have historically played a role in defining and furthering the technical aspects of the profession, deciding who is competent to practice in that profession, and elaborating the discourse carried on by that particular profession. Moreover, social justice is increasingly required to satisfy continuing education requirements in order to keep their professional status (Carter 33).
Personal goals and principles
My personal Integrity involves moral and social responsibility issues, fair treatment of customers and colleagues. Clients served by professionals have no choice but to rely upon their lawyers for expert advice. People around me have a command of a complicated and changing subject matter; that is why they have been hired. But this also means that clients are rarely able to evaluate the professional’s competence. This is true in any environment and society as well as in the other professions. In social justice this is a more complex notion because of the issue of third parties (Carter 18).
Integrity and ethics
My Integrity is based on the Judeo-Christian ethic. This ethics generally considered to be the foundation of Western ethical and moral standards. The Ten Commandments and the Golden Rule are firmly ingrained in this ethic as is the Protestant work ethic and faith, love, charity, fairness, and justice. The problem today, however, is that much of this basic truth has either been distorted, corrupted or applied only under certain circumstances or to the other person. It is not difficult to get most people to agree with the Ten Commandments, or at least on Commandments 5 through 10; that is, to agree with them in general or as they might apply to someone else (Carter 32).
If you want to be told the truth then you tell the truth; if you want to be treated fairly, then treat others fairly. Since most countries and religions of the world have some form of belief that comes close to the part of the Golden Rule that relates to treating others as you want them to treat you, then in theory if properly adhered to it can personalize business relations as well as bring fairness into business. The only problems with this is that unless all parties involved also believe in and adhere to the Ten Commandments there may be marked difference in what constitutes fairness, love, charity, and justice between the parties whenever any exchange situation exists. Without a common foundation upon which to build, there are bound to be many differences and many problems. A social duty may arise in such cases to upset or prevent such a distribution. In many cases, societies are frequently confronted with duties that arise from social justice (Carter 43).
Like duties of justice, Integrity does not arise because of any culpability on the part of the community. If the community recognizes these beings and is able to improve their condition, then a duty of beneficence arises. The fact that duties of beneficence are recognized by members of communities is demonstrated by the fact that they cause the communities to make charitable contributions. One is hard pressed to swallow utilitarian reasoning that such contributions may in the long run improve profitability by the creation of goodwill. In fact, the best arguments against such action are utilitarian in nature (Carter 53).
Integrity involves such notions as duties of self-improvement as the most difficult of duties of individuals to translate to a community. There is pleasure in the improvement of another’s condition but omits it in the improvement of one’s own condition. An example is the practice of companies paying the cost of sending members of society to universities to improve their education. Some people would undoubtedly argue that such action is taken to improve profits through lower costs generated from the better management the community expects to receive from better-educated citizens. Communities would undeniably justify this practice on such utilitarian grounds. However, the imagination must truly be stretched to translate an individual education to the bottom line. A more plausible explanation for such things as classes in human relations might be found in the desire to fulfill a duty for self-improvement. If this is true, does the public bear costs when a community does not recognize such a duty? For example, one could argue that by failure to improve knowledge of personal ethics, a community has caused the public to incur greater risk of unethical conduct by the community. The Integrity becomes one we may more easily associate with business enterprise if we expand upon definition a bit. A commonly held and frequently cited belief is that business communities have the duty to make profits. Total impact social justice provides the broad classification into which the deontological basis suggested here will fit. The classifications system could take the form of accounts set up for each of the duties that a company has chosen as applicable to it. So if all the Ross duties were deemed appropriate, the communities would set into place seven social responsibility accounts, one for each identified duty. Since doing one’s duty has an associated impact upon profit, an account would also be created to summarize those effects over periods of time. The social justice is a key professional involved in assisting management with the task of setting responsibilities and with monitoring progress toward meeting such responsibilities (Carter 55). In education integrity means professional knowledge and skills, fair attitude towards other and educational process in general. It means strong personal values of each member of a student community based on universal moral and ethical principles of integrity.
Conclusion
In sum, integrity is important as it stipulates moral values and principles in every individual. Integrity may be defined in a professional context as a state in which one is self-reliant and not easily influenced by others. Professionals rely upon their own expertise and judgment rather than opinions, biases, or emotions of other persons. Independence, as an ethical concept, is prominent in the social justice profession. Indeed, all professionals should be independent in that they should not subordinate their judgment to make a client happy. Standards for time to complete personal audit and other work tend to be revised to unrealistic levels as unethical and dishonest practices increase. This puts pressure on other professionals to perform at unrealistic levels and perhaps motivates them to practice unethical behaviors.
Works Cited
Carter, S. L. Integrity. Harper Perennial; First Paper edition, 1998.