“Tikkun Olam”: how a Jewish ethos drives innovation

Abstract

Purpose The purpose of this paper is to argue that the Jewish religious concept “Tikkun Olam” is a source of practical management wisdom. “Tikkun Olam” combines with the diaspora and the state of Israel's specific political and economic contexts to provide Jewish people with an important driver and legitimization tool to change the world for the better. Since science and technology innovation has become a powerful tool to impact on today's world, “Tikkun Olam” builds on this profane channel for its present expression and supports the involvement of Jewish people in this matter. Design/methodology/approach To substantiate this view, the author analyzes the historical trajectories of the state of Israel and the Jewish diaspora. Some evidence is provided to highlight their specific dynamics and assets for knowledge creation, accumulation and transfer. Drawing on the academic literature, the author discusses what could be Jewish specificities on that matter compared with other nations and diasporas. Findings This work shows how a religious ethos can permeate profane life with great efficiency and act as practical management wisdom. While Weber and Sombart point to religious ethoses to explain the emergence of capitalism, the author highlights how “Tikkun Olam” provides Jewish people with an incentive to not accept the world as it is and to engage in its transformation. Sympathetic to a Schumpeter creative destruction attitude, Jewish people are able to leverage their context and their critical knowledge training in a science and technology innovation‐based entrepreneurial drive. Originality/value The paper establishes a link between a religious concept and science and technology innovation. Besides discussing existing works on diaspora‐specific contexts and their role in entrepreneurship and innovation, it explains how and why a set of specific values helps a diaspora leverage science and technology potential. In an era of globalized knowledge and increasing population mobility, it reminds policy makers, religious authorities and designers of management curricula that contexts and values are both sides of a transformative coin that links potential to reality. It may help them put educational emphasis on the responsibility to consider the world not only as it is, but also as it should be.

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