ABSTRACT
Requiring coherence between these two bodies of theory is not unreasonable, especially where large scale theorizing is being attempted. For example, Hodgkinson’s (1991) model of leadership in terms of position within a stratified hierarchical organizational structure is based directly on his model of ethics as a stratified hierarchy of differently justified claims. Adequate leadership at the top of the organizational hierarchy requires cognitive access to a special class of values (those that are ‘transrationally’ justified) at the top of the values hierarchy (Hodgkinson, 1991, pp. 143-65), and critical theory accounts of ethics based on the alleged moral presuppositions of maintaining what is known as an ‘ideal speech situation’ emphasize the kind of moral principles used to defend democratic and participatory styles of leadership, principles to do with tolerance, equity, fairness and justice (Foster, 1985). Even the implicit theorizing embedded in cultural practices appears to press for coherent resolutions in these matters. For example, Wong (1996) draws attention to some significant differences between Eastern and Western moral cultures noting, in Confucian thought, the ethical importance of learning in both character development and in the goal of serving the people. But he also observes that these values are consonant with leadership practices that emphasize consensus, group processes and communitarianism.
