Moreover, Starrett also claims that there is argument that ethical teaching does not belong in schools at all, but
rather belong in homes and churches. These people believe that there is a great difference between objective,
scientific knowledge, and subjective ethical preferences and religious beliefs. In their minds, ethical principles are
based on values, not on facts; ethics reflect cultural traditions, religious socialization, and personal preferences, not
rigorous scientific proof. Unfortunately, when these arguments on how to handle the teaching of ethics are still
debating heatedly among people in the societies, statistics in the United States about increases in murder, rape, child
abuse, domestic violence, drug addiction have shown signs of serious moral deterioration during the last decades.
Further evidence of decline in moral standards was provided by Vallen and Casado (2000) who reported in their
study that 12 to 24 percent of students’ resumes contain false information and an increasing willingness on the part
of students to lie in their application for financial aids. They found that in April 1999, twenty four students in a
business ethics course at San Diego State University were dismissed from the class and put on academic probation
for the reason of cheating in class.
The ethical situation in China is alarming and worrying as many incidents have flagged for international concerns
such as the issues of bribery and corruption. Chinese President Xi Jinping has pledged a no-holds barred anti-
corruption crusade, warning ruling Communist Party and government officials that all dirty hands will be caught. In
2013, anti-graft authorities received more than 1.95 million allegations of corruption and as a result, the Communist
Party punished more than 182,000 officials in its high-profile anti-corruption campaign. So far, at least 19 officials
at vice-ministerial levels or above have fallen since last November including Jiang Jiemin, head of China’s state-
owned assets watchdog, and Li Dongsheng, formerly a vice minister of public security.
The hospitality industry, as one of the largest earners of foreign exchange in China, is thus in an even more
critical state to restore the reputation and integrity of the industry. It is therefore, apart from the hospitality
educators, the responsibility of hospitality practitioners to ensure that when hiring graduates of hospitality programs,
they are already equipped with the knowledge and understanding to act “ethically” and the ability and skills to make
sound ethical judgments. However, the higher education institutes usually have overlooked the importance of moral
education, which helps students to become more alert of their behaviors and how they may have affected the lives of
others. A study conducted in the United States by Enghagen (1991) revealed that although 73% of the hospitality
programs somehow include ethics in their curriculum, only 42% includes it as a required component of their
curriculum while 31% include it as an elective only. Twenty-seven percent (27%) do not include ethics in their
undergraduate programs at all. In regard to where ethics is taught in the curriculum, it is usually found to be
integrated into a functional course (36%), or integrated into a business law course (34%) and only 3% offer it as a
separate module.
The situation in China is worse. In China, despite there are hundreds of hospitality and tourism programs, it is
commented that there are very few programs that offers the teaching of ethics as a separate module. In view of the
current state that ethics is barely taught nor integrated into the curriculum in the hospitality programs in China, this
study aims primarily to understand the perception of hospitality practitioners towards the integration of “ethics” into
the program curriculum. More specifically, it is hoped that the study can reveal the underlying difficulties and
barriers that constitute to its exclusion. Although it is reported by Enghagen (1991) that the most common reasons
cited by hospitality/tourism programs and business schools for the exclusion of ethics were that the curriculum is too
full, and that there is a lack of interest and qualified professors, this is probably the first attempt to examine the issue
in China. Therefore, it would be worthwhile as a pilot study, to examine the need and difficulties in the provision of
ethics teaching in hospitality programs in China.
Moreover, Starrett also claims that there is argument that ethical teaching does not belong in schools at all, but
rather belong in homes and churches. These people believe that there is a great difference between objective,
scientific knowledge, and subjective ethical preferences and religious beliefs. In their minds, ethical principles are
based on values, not on facts; ethics reflect cultural traditions, religious socialization, and personal preferences, not
rigorous scientific proof. Unfortunately, when these arguments on how to handle the teaching of ethics are still
debating heatedly among people in the societies, statistics in the United States about increases in murder, rape, child
abuse, domestic violence, drug addiction have shown signs of serious moral deterioration during the last decades.
Further evidence of decline in moral standards was provided by Vallen and Casado (2000) who reported in their
study that 12 to 24 percent of students’ resumes contain false information and an increasing willingness on the part
of students to lie in their application for financial aids. They found that in April 1999, twenty four students in a
business ethics course at San Diego State University were dismissed from the class and put on academic probation
for the reason of cheating in class.
The ethical situation in China is alarming and worrying as many incidents have flagged for international concerns
such as the issues of bribery and corruption. Chinese President Xi Jinping has pledged a no-holds barred anti-
corruption crusade, warning ruling Communist Party and government officials that all dirty hands will be caught. In
2013, anti-graft authorities received more than 1.95 million allegations of corruption and as a result, the Communist
Party punished more than 182,000 officials in its high-profile anti-corruption campaign. So far, at least 19 officials
at vice-ministerial levels or above have fallen since last November including Jiang Jiemin, head of China’s state-
owned assets watchdog, and Li Dongsheng, formerly a vice minister of public security.
The hospitality industry, as one of the largest earners of foreign exchange in China, is thus in an even more
critical state to restore the reputation and integrity of the industry. It is therefore, apart from the hospitality
educators, the responsibility of hospitality practitioners to ensure that when hiring graduates of hospitality programs,
they are already equipped with the knowledge and understanding to act “ethically” and the ability and skills to make
sound ethical judgments. However, the higher education institutes usually have overlooked the importance of moral
education, which helps students to become more alert of their behaviors and how they may have affected the lives of
others. A study conducted in the United States by Enghagen (1991) revealed that although 73% of the hospitality
programs somehow include ethics in their curriculum, only 42% includes it as a required component of their
curriculum while 31% include it as an elective only. Twenty-seven percent (27%) do not include ethics in their
undergraduate programs at all. In regard to where ethics is taught in the curriculum, it is usually found to be
integrated into a functional course (36%), or integrated into a business law course (34%) and only 3% offer it as a
separate module.
The situation in China is worse. In China, despite there are hundreds of hospitality and tourism programs, it is
commented that there are very few programs that offers the teaching of ethics as a separate module. In view of the
current state that ethics is barely taught nor integrated into the curriculum in the hospitality programs in China, this
study aims primarily to understand the perception of hospitality practitioners towards the integration of “ethics” into
the program curriculum. More specifically, it is hoped that the study can reveal the underlying difficulties and
barriers that constitute to its exclusion. Although it is reported by Enghagen (1991) that the most common reasons
cited by hospitality/tourism programs and business schools for the exclusion of ethics were that the curriculum is too
full, and that there is a lack of interest and qualified professors, this is probably the first attempt to examine the issue
in China. Therefore, it would be worthwhile as a pilot study, to examine the need and difficulties in the provision of
ethics teaching in hospitality programs in China.
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