The Grade Only, 5.1 Book Proposal for Routledge–Wayne Eastman–July 2017

The Grade Only, 5.1
Book Proposal for Routledge–Wayne Eastman–July 2017
1. Title, Core Message & Blurb
Title
Growing Up Ethically: Work, Love, Politics, and God for Adults
Core Message
To live up to Nietzsche’s invocation to create ourselves, we need other people. With the help of Nietzsche himself, along with other guides from the past and the
present, we can move toward ethical adulthood.
Blurb
Friedrich Nietzsche was right. A post-conventional ethics in which we create our lives is a worthy aspiration, and he himself is a worthy guide to the more emotionally
and intellectually mature, daring, and vital place where we might one day be.
And Nietzsche was wrong, and your mother is right. Nietzsche’s ethics, wonderful though they are in their articulation of anger and joy, are deficient in calm,
contrition, and, especially, sociability. As a result, his philosophy, brilliant as it is in its criticism of ethical immaturity, itself exudes a powerful adolescent
“lonely guy” aroma.
The potion to get us to ethical maturity is not Nietzsche neat, but Nietzsche mixed. We need other ethical guides, both famous voices (my own lead five are Lao Tse,
Yeshe Tsogyal, Jalal’uddin Rumi, Blaise Pascal, and George Eliot) and ones close to us, who are strong in areas where he is weak. With the right ethical companions, we
can grow up to be creators of our work, family, political, and spiritual lives, and to help others to be creators of theirs.
2. Statement of Aims
Briefly, what is your book about? What are its main themes and objectives? What are you doing differently, or in a more innovative way, or better than existing books?
My book is about the need for change in a Western ethical tradition dominated by good-evil ethics, and how a “good-good” or “yin-yang” or “female yes-male yes” or
“eternal recurrence” ethical spirit drawing from Nietzsche, Lao Tse, and other sources can be helpful to us in practical ways in creating our work lives, our love
lives, our political lives, and our spiritual lives. The practical “how to create our lives” part of the book is especially aimed at those of us in our twenties–the
decade in which most of us start on our careers and meet our spouses or long-term partners–but is aimed as well at those of us in different stages on our life
journeys.
My main theoretical themes, treated in the first parts of the book, are the ethical immaturity of the West and the idea of ethical adulthood as a central and
worthwhile stage in human development. My main practical theme, treated in the applied final part of the book, is how we can grow up ethically. We can do better in
creating our lives, I will suggest, if we can develop, with the help of both famous people such as Nietzsche and people close to us, an identity as the lead
participant in an “ethical life company”–understanding “company” to mean a fellowship/sistership of people joined together–and as a helper and guide in other
people’s ethical life companies.
Growing Up Ethically differs from works of popular psychology and management that recommend ways to take control of one’s family life and one’s career because of its
academic focus, its focus on ethics, and its focus on one’s life as a whole, including one’s political and spiritual life. It differs from Jon Haidt’s two excellent
books, The Happiness Hypothesis and The Righteous MInd–to which I am much indebted–in my focus on ethical adulthood, my “four domains” approach to ethics, and in the
believer’s perspective I offer in the treatment of religious ethics.
3. Table of Contents
Introduction: Two Paths to Ethical Adulthood. PART I Ethical Development in Society. Chapter 1. Good-Good Ethics as a Way for the West to Grow Up.. Chapter 2. Toward
Adult Business Ethics, Psychological Ethics, Political Ethics, and Religious Ethics. Part II Ethical Development in Individuals. Chapter 3. Redefining Post-
Conventional Ethics. Chapter 4 Two Adult Ethical Stages. PART III Our Stories. Chapter 4. Our Past and Continuing Ethical Adolescence. Chapter 2. Our Possible Ethical
Adulthood. PART IV Guides to Ethical Adulthood Chapter 7. Friedrich Nietzsche and Anger. Chapter 8. Lao-Tse and Calm. Chapter 9. Yeshe Tsogyal and Compassion. Chapter
10. Jalal’uddin Rumi and Love. Chapter 11. Blaise Pascal and Shame. Chapter 12. George Eliot and Balance. PART V Becoming Ethically Adult. Chapter 13. Your Personal
Ethical Guides. Chapter 14. Creating Your Life, and Helping Your Friends to Create Theirs. Chapter 15. Adult Work. Chapter 16. Adult Love Chapter 17. Adult Politics.
Chapter 18. Adult Religion . Conclusion: Growing Up.
4. Chapter Synopses
a) Please list working chapter headings and provide a short paragraph of explanation on what you (or your contributor) intend to cover in each chapter.
Introduction.
Two Paths to Ethical Adulthood.
We in the West–and, arguably, everyone everywhere–can benefit from new ethical approaches consciously aligned with the moral complexities and the practical projects
of adulthood. This book considers two different visions of ethical adulthood, one radical and one mainstream. It advances Friedrich Nietzsche as a guide to radical
adulthood, considers how we can create our work, love, political, and religious lives in both radical and mainstream spirits, and reflects on how we can serve as
guides to others in creating their lives.
PART I Ethical Development in Society.
Chapter 1. Good-Good Ethics as a Way for the West to Grow Up.
The dominant approaches to ethics in the West, including the three great monotheistic religions of West Asia and the justice-oriented enlightenment secular humanism
that has ascended in Europe and in European-settled areas over the past few hundred years, align better with the black-and-white intensity of adolescence than with the
practical, complexity-enjoying spirit of adulthood. We should not discard our adolescent ethics of good and evil. But we should supplement them, and to some extent
override them, with a calmer “good-good”/”yin-yang/”female good-male good” ” ethics that counters the sometimes valuable, but also sometimes profoundly destructive,
us-them polarization inherent in good-evil ethics with an ethic that loves the Other as well as oneself.
Chapter 2. Toward Adult Business Ethics, Love Ethics, Political Ethics, and Religious Ethics.
To make ethical progress at a social level is not simply a matter of a new, overarching ”self good”-”other good” ethical system advancing. Ethics is/are not a single
thing. It/they is/are four great domains: work, love, politics, and religion. We need not just a new, adult approach to ethics in general, but also new, ethically
adult, ways to work, love, struggle, and worship.
PART II Ethical Development in Individuals.
Chapter 3. Redefining Post-Conventional Ethics.
Much as his critics, especially Carol Gilligan and Jonathan Haidt, have made telling points, there is much to learn from and accept in Lawrence Kohlberg’s theory of
moral development from pre-conventional to conventional to post-conventional levels. But instead of adopting Kohlberg’s equation of post-conventional ethics with
reasoning about justice and right and wrong, we should see justice-oriented ethical reasoning as a now-conventional form that kicks in strongly among modern, educated,
liberal, Western adolescents, and that may be followed in later stages of our lives by more genuinely post-conventional ethical approaches that go beyond the good-evil
ethics of justice and injustice.
Chapter 4. Two Adult Ethical Stages.
Ethical adulthood means going beyond the conventional truths of right-wrong/good-bad ethics to appreciate the post-conventional (for Westerners) truths of good-good
ethics. In this chapter, I propose two additional, synthesizing stages of moral development that typically kick in only in adulthood, if at all, for contemporary
Westerners: A Stage 7 of understanding the good as a complex balance between extremes of deficiency and excess, and a Stage 8 that supplements Stage 7 with an
appreciation of opposite extremes, including passionate ones, as well as a balance between them, as three contrasting, complementary forms of the good.
PART III Our Stories.
Chapter 5. Our Past and Continuing Ethical Adolescence.
In this chapter, I lay out a way of understanding one’s own ethical adolescence in sympathetic and self-critical terms. Using my own experience as a teenager and adult
with dreams of going on a Lord of the Rings-like quest and transforming the world as an example, I describe how one can tell one’s own or another’s ethical story while
preserving privacy, and describe a method for creating personally meaningful narratives of heroism and virtue struggling against negative forces.
Chapter 6. Our Possible Ethical Adulthood.
My father’s diagnosis with terminal brain cancer in 2010 went along with an effort by me to become more ethically mature in the mainstream sense of being more
practical, calm, and effective. My mother’s diagnosis with end stage renal disease in 2015 went along with an effort to become more ethically adult in the radical,
Nietzschean sense of creating my life in a morally complex fashion. In this chapter, I describe how the narrative techniques introduced in the previous chapter can be
modified to help us to create adult ethical stories that may in turn help us lead adult ethical lives.
PART IV Guides to Ethical Adulthood.
Chapter 7. Friedrich Nietzsche and Anger.
We can learn from Nietzsche not only as a brilliant critic of good-evil ethics and as a visionary advocate of self-creation, but also as a man who epitomizes the
choleric extreme in human nature. Through understanding his simultaneously creative and destructive anger as well as his wisdom, we can come closer to understanding
and benefiting from our own anger, as well as creating our own wisdom.
Chapter 8. Lao Tse and Calm.
To complement Nietzsche and his generative rage, we need other ethical guides. As with Nietzsche, we can learn from the flaws as well as the virtues of our guides’
ethical extremities. Whether or not he ever lived, we can learn from Lao Tse both as the greatest exponent in world history of good-good ethics, and as the
preternaturally and unduly calm sage who compares humans and human suffering to the straw dogs burned in Chinese New Year celebrations.
Chapter 9. Yeshe Tsogyal and Compassion.
Whether she ever lived or not, we can learn from Yeshe Tsogyal as an embodiment of an ethic of compassion. The beauty, and also the excesses, of caring for others as
manifested in the life of a Tibetan woman can teach both those of us whose circumstances and natures incline us to an extreme of compassion and those inclined to an
opposite extreme of self-focus.
Chapter 10. Jalal’uddin Rumi and Love.
We can learn from Rumi both as the world’s greatest poetic exponent of divine and earthly love conjoined, and as the man taken over–in one interpretation of his
life–by a ravaging as well as generative erotic passion that led him to abandon his family for his lover/beloved Shams.
Chapter 11. Blaise Pascal and Shame.
We can learn from Pascal as a creator of one of the world’s finest introspective meditations on belief and doubt, and as a man cursed and blessed by a profound, self-
punishing, self-flagellating melancholy.
Chapter 12. George Eliot and Balance.
We can learn from Eliot both as the morally-nuanced, judgmental but also compassionate author of the finest (in my judgment) novel ever written in English, and as a
simultaneously socially constrained and convention defying person whose extreme balance, good judgment, and social sensitivity did not allow her to personify the crazy
element in human nature in her work.
PART V Becoming Ethically Adult.
Chapter 13. Your Personal Ethical Guides.
As much or more than this book is an operational call to action–the next five chapters–it is a call for you as the reader to reflect on who inspires you as guides to
ethical adulthood. This chapter offers some aids to that process, both as it applies to famous greats of the past, and as it applies to people you know personally, or
would like to get to know.
Chapter 14. Creating Your Life, and Helping Other People to Create Theirs.
In this chapter, the central operational chapter of the book, I offer ideas on how to enlist the help of friends and mentors to create and sustain an “ethical life
company” or “ELC” for yourself and how to help others as a friend and mentor in doing the same thing, or the equivalent. I suggest that you can orient your ELC in two
major, valid ways: as a radical “Love/Struggle/Transcendence Project” /“LSTP” or as a mainstream “Work/Love/Friendship Corporation”/“WLFC.”
Chapter 15. Adult Work.
Chronological adults in modern Western culture are vulnerable to a life-long ethical adolescence in which our employers take on the work-defining role schools had in
our chronological adolescences. Here, I describe how both a mainstream Work/Love/Friendship Corporation that appeals to mainstream employers and a radical
Love/Struggle/Transcendence Project that appeals to radical employers can help us in creating our own work, as well in doing the work of our employers. It also
discusses the managerial perspective, considering how managers in mainstream and radical organizations can help their organizations, their employees, and themselves by
fostering WLFCs and/or LSTPs.
Chapter 16. Adult Love
Adults in modern societies are prone to a life-long ethical adolescence in which matrimony and spouses take on the morality-defining roles their parents had in their
chronological youth. This chapter discusses how both a mainstream WLFC that appeals to mainstream spouses, family members, and friends and a radical LSTP that appeals
to radical life partners, family members, and friends can help us in creating our own love, as well in helping others to create their own. For LSTPs, a particular
focus of the discussion will be child-centered life partnerships as an alternative to the currently dominant Western model of spouse-centered marriages.
Chapter 17. Adult Politics.
Adults in modern Western societies typically have a passive, childlike relation to politics, in which we view others, but not ourselves, as political actors. This
chapter suggests ways in which we can grow up as political actors, both in our jobs and in other forms of work and activism.
Chapter 18. Adult Religion.
In this chapter, I suggest that the love of Rumi for Shams /God and the love of Yeshe Tsogyal for Guru Padmasambhava/the universe, along with other loves, can help us
grow up from fear of God and from rejection of God to love of a feeling and emotional God who is present in ourselves as well as in the beloved Other.
Conclusion: Growing Up.
All life’s stages of ethical development have value. Kohlberg’s Stages 1 and 2 of fear and desire are fully as worthy and important as the proposed Stages 7 and 8 of
balance and multiple goods. The point of becoming a calm, impassioned ethical adult and helping others to do so is not to leave one’s ethical pasts behind, but to
embrace them.
b) If sample chapters, or a draft manuscript are available, please send this material separately – via email. [I’m happy to follow up on this proposal by providing a
draft introduction, and/or a sample chapter, should you believe that would be helpful to you and your reviewers in making your decision.]
5. Length and Schedule
a) Approximately how many tables, diagrams or illustrations do you plan to include in the book? 20–one summary figure, table, or exercise at the end of each chapter,
the intro, and the conclusion, with a boxed chapter summary. [see sample table below for Chapter 3]
Additional Stages of Adult Ethical Development
(Material in bold is original; non-bold material is from Wikipedia, “Lawrence Kohlberg’s Stages of Moral Development”)
Proposed Level 4 (Synthesizing) (Typically emerges in adults)
Stage 8. Yin-yang; beauty of extremes and of balance between them
(“Good-good” rather than “good-evil” or “good-bad” ethics)
Stage 7. Golden mean; balancing orientation
(Moderation over extremes)
Kohlberg’s Level 3 (Post-Conventional) (Typically emerges in modern adolescents, especially in educated, affluent, liberal cultures or subcultures)
Stage 6. Universal ethical principles
(Principled conscience)
Stage 5. Social contract orientation
(Rights and duties)
Kohlberg’s Level 2 (Conventional) (Typically emerges in older children and adolescents)
Stage 4. Authority and social-order maintaining orientation
(Law and order morality)
Stage 3. Interpersonal accord and conformity
(Social norms)
(The good boy/girl attitude)
Kohlber’s Level 1 (Pre-Conventional) (Emerges in children)
Stage 2. Self-interest orientation
(What’s in it for me?)
(Paying for a benefit)
Stage 1. Obedience and punishment orientation
(How can I avoid punishment?)
b) What is the estimated length (number of words) of your book at this stage? Does this include references and endnotes? TBD; would like freedom to go longer than the
~200 pp. maximum I agreed to for my first book.
c) At this stage, when do you realistically anticipate being ready to deliver the final manuscript? 18 months from the signing of a contract.
6. Definition of the market
a) Which business/management sub-disciplines would be most interested in the book?
· Accounting; Business & Management History; Corporate Governance, Responsibility & Business Ethics (strongly); Critical Management Studies; Entrepreneurship & Small
Business Management; Human Resource Management; International Business; Leadership; Management Education; Marketing; Operations & Information Management;
Organizational Studies; Public & Nonprofit Management; Research Methods; Strategic Management; Technology & Innovation Management; Other (please list)
b) Beyond the business school, which other disciplines would you expect to be interested in the book? Philosophy, psychology.
c) On which academic courses/modules do you anticipate your book being required as essential, recommended, or supplementary reading? Business Ethics.
d) Is the particular topic/subject area of your proposal widely taught, or researched? Can you provide evidence of this? Yes–moral/ethical development is a
significant topic in business ethics, general ethics, social psychology, and evolutionary psychology.
e) Are there are regions where you’d expect particular interest in the book? Why? I teach in my school’s executive MBA program in Singapore, and plan to incorporate
that experience in the book, as well as my experience in starting a group in my community to advance Asian cultures and Asian-American interest in living in the
community. I am hopeful that those experiences and the book’s focus on Asian ethical guides (Lao Tse, Yeshe Tsogyal, and Rumi) as well as European ones will help the
book find an audience in Asia, and in places in North America and Europe with significant Asian populations (e.g., Vancouver, Toronto, Los Angeles, London).
f) Is there a market among practitioners? I hope so–in the “our stories” section of the book, I will be describing how my mother became a therapist, and I hope for an
audience among therapists, as well as among people looking for an intelligent self-help book. Also, see my answer to the next question. Do you have any connection to a
relevant Professional body who might endorse the book? The Academy of Management and the Society for Business Ethics, which include practitioners although they mainly
consist of academics, are my main professional associations. Though they would not endorse my book per se, both would be useful venues for promoting it.
g) Is the book primarily a research monograph? Definitely not–that was my first book!
· We would define a monograph as relatively specialist research volume (either single-authored, multi-authored or edited). It would be aimed at postgraduates,
researchers and academics rather than undergraduate students and would sell primarily to the international academic library market.
7. Competition
It is important that you are aware of your book’s place in the existing literature. Using the table below, please list books here which are either directly in
competition with your book or else could be considered to be related in some way to your own proposed volume.
AuAuthor
Title
Year
Publisher
My book is different because…
Haidt
Righteous Mind
2012
Pantheon
More focus on adult ethical development, ethical domains, self-help; less focus on social science, political division.
Haidt
Happiness Hypothesis
2005
Basic
More focus on adult and adolescent ethics, ethical domains; less focus on social science.
Malik
Quest for a Moral Compass
2014
Melville
More focus on psychology, self-help; less focus on global historical review of ethics.
8. Marketing Information
Our marketing team will discuss their marketing plan for your book at a later stage, but it is useful to get some input at this early stage:
a) Societies and Organisations:
· Do you belong to any societies, associations or organisations whose members would be an important audience for the book? Please provide a list and any pertinent
contact details. AOM and SBE are the key ones; happy to talk with you about key people I know.
b) Journals:
· Please list in order of importance the top five journals whose readership you think would find your book most interesting and would be likely to either purchase a
copy or recommend that their library do so
·
1. Business Ethics Quarterly
2. Journal of Business Ethics
3. Business and Professional Ethics Journal
4. Journal of Moral Education
5. Journal of Global Ethics
Also–AOM journals,especially AMLE
c) Conferences:
· Routledge are represented at many academic conferences. Please give details of conferences or professional meetings you regularly attend. Again, AOM and SBE are the
key ones.
d) Other sales opportunities:
· Is the work reported in the book the outcome of any funded project? No. Can you suggest any institutional support for discounted bulk purchases of the book or for
assisting in marketing the book? Rutgers Business School has an Institute for Ethical Leadership that runs ethics training programs; IEL is a potential market for bulk
purchases. Another source of direct or consignment purchases would be bookstores, such as Words in Maplewood, where I have spoken.
· Do you plan to use the book in your own training or consulting work? Please provide details of how you would use the book including the likely effect on sales. Yes;
I have a new consulting group, EM Consulting, with Andrea Marino, and plan to use the book in EM projects; not clear as to likely sales at this point.
· If so, do you anticipate purchasing copies of the book yourself to give to participants / partners? Possibly, depending on the terms.
Appendix I: About the Author/Editor
Please provide a brief biography here, including details of your current position and related publications. A CV can be sent separately.
Wayne Eastman is a Professor in the Supply Chain Management Department of Rutgers Business School-Newark and New Brunswick. Before joining Rutgers, he practiced law as
a prosecutor of white collar crime, Wall Street litigator, and National Labor Relations Board attorney. He has published widely in business ethics, management, and law
journals. His academic research program, reflected in his book Why Business Ethics Matters: Answers from a New Game Theory Model (Palgrave, 2015) focuses on business
ethics. He is working with others to develop a new subfield, critical business ethics, which emphasizes the need for a self-critical, reflexive approach to research
and practice. In his teaching, Professor Eastman focuses on business law, in which he emphasizes skills in making effective arguments, as well as business ethics, in
which he emphasizes skills in harmonizing as a leader and a follower with different people and groups. Professor Eastman has an active applied research program,
focusing on board governance, life and career governance, and educational policy, that aligns with his administrative activities as vice chair of the SCM Department
from 2009 to 2016 and with his civic commitments as a member of the South Orange-Maplewood Board of Education from 2006 to 2016 and president of the board from 2015 to
2016, past president of a Unitarian Universalist congregation in Orange, and founder of a non-profit, GlobalSOMA, that promotes South Orange and Maplewood as
international communities. He has testified multiple times in Trenton in favor of tenure reform

 

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