The Capacity for Ethical Conduct: On Psychic Experience and the Way We Relate to Others, by David P. Levine,  Routledge, London and New York, 2013,  132 pp.

The brevity of this book belies the magnitude of the subject it examines. The author attempts to explore ethical conduct in both individuals and organizations according to an object relations model of personality. Relying heavily on Winnicott's concept of the “true” and “false” self, he observes that in the course of development we internalize good objects from our parents and caregivers. A sufficient number and quality of internalized good objects facilitate the growth of a “true” self. These consist of values, ideals, self-knowledge, secure boundaries, and confidence in our interactions with others. The “true” self feels worthy of love, respect, and possesses an original vitality or “unique presence of being.” It does not need to comply with the needs of others or adapt to their expectations. On the other hand, the “false” self results from the internalization of bad objects, including guilt, shame, greed, and selfdenigration. As a result, the “false” self feels intrinsically unworthy and inadequate. As a result, it needs to comply and adapt to the needs and expectations of others in order to feel worthy.

The author proceeds to distinguish between “ethical” and “moral” conduct using an object relations paradigm. He defines ethical conduct as the capacity to reason, deliberate, contain impulses, tolerate anxiety, and not be rule-bound. According to him, ethical conduct comes from within and is associated with internalized good objects. The latter involve appropriate conduct with others, values, ideals, and personal