AUTHOR: Riaz Gardee CA(SA) is a member of the SAICA Ethics Committee
The power of ethics or the ethics of power
An unprecedented number of corporate and government scandals in recent years have revealed an apparent shortcoming in the governance and ethics framework. This newfound focus has led to the introduction of a plethora of new rules and codes aimed at achieving a desired outcome.
The focus has often been on the inputs rather than the results, resulting in a myriad of rules and tick-box regulations. Paradoxically the more we emphasise completing these mandatory tick-boxes exercises, the further we seem to drift from the goal of enhancing ethics and ethical behaviour. Furthermore, large modern-day organisations and structures are geared toward regulating and automating routine practices, with ethics becoming another casualty. Regularly completing ethics checklists, mandatory declarations of compliance and generic routine training has proven to be an insufficient remedy for improving ethical behaviour, as recent news headlines suggest.
Ethics can be defined as a system of moral principles that includes ideas about right and wrong and how people should behave in general and specific cases. Given the broadness of this definition and the wide range of circumstance it can be applied to, it is no surprise that the hammer of compliance rules and checklists will inevitably increase over time, covering an ever-growing array of combinations and scenarios. Adding to the complexity is the fact that each human being is unique, operating within a broad range of cultural and social settings, which makes these permutations virtually infinite. Human actions are a product of our internal processes at work; thoughts create desires which may result in actions based on the strength of those desires.
Since the thought is the seed it must be given the appropriate attention rather than only focussing on the action itself. Aiming to only regulate the external actions without any internal intervention will not yield sustainable results. Rules will be followed perfunctorily until a loophole is found or there is a lapse in control.
Given this complexity, is it possible to simplify the vast variety of rules defining right and wrong, infinite scenarios and different human behaviours into a simple set of rules? Spiritual masters and religions have been trying to ameliorate humanity since the misjudgements of Adam and Cain. Governments and power structures have tried to enforce regulations for millennia.
Ethics comes down to how we regulate and control the power we have, both individually and collectively.
We all have power although the level of power depends on the relationship dynamics. A spouse, schoolyard bully, corporate executive, frontline security guard or even an 11-year-old child all have elements of power at their disposal. The relationship defines the power dynamic between the role players. They then decide how they will exercise that power. A spouse can become abusive, or a schoolchild can become a bully or uncooperative to a parent. An accounting clerk can overlook credit controls, a security guard can turn a blind eye, an investment manager can redirect funds to portfolios where they earn him higher fees, a doctor can prescribe unnecessary treatment depleting your medical aid. Ultimately, we choose how we wield the power at our disposal.
The core issue is how we choose to use the power we hold in our relationships. We can either act selfishly or unselfishly – asking, ‘What’s in it for me?’ or ‘What can I do for you?’ and serve those who have placed their trust in us. Acting unselfishly should be the goal as that neutralises the negative forces of ‘What’s in it for me?’. By acting in the best interests of the widest possible group − whether it is the company as opposed to the individual, the industry, the country or humanity at large − will ensure objectives are less selfish. The wider the circle the less selfish the motive becomes and the more power it brings.
Taking that further, to have power and choosing not to use it − especially against those who have wronged us − is the greatest achievement. Nelson Mandela, Gandhi, Jesus and a galaxy of revered sages have demonstrated this principle in practice. It was often the very source of their power, charisma and enduring influence.
Another common mistake arises from not thinking, ‘What are the consequences of my actions?’. The default mindset is often, ‘I will take care of it when it happens’ but by then it is usually too late. The old Chinese proverb ‘He who rides a tiger is afraid to dismount’ rings true. Or like a weak chess player who gets into an increasingly difficult position through a series of poor moves. The best move is to avoid getting into that position by recognising the consequences of your actions from the start. Seeing the end in the beginning is the quality of the grandmaster.
Therefore, the best way to improve ethical behaviour is through self-effort and this must begin at an individual level. We should reflect on the following questions:
- What power do I have in this relationship?
- How will I use that power − selfishly or unselfishly?
- What are the possible consequences of my actions?
By thinking through and reflecting on these questions until they become second nature is core to achieving the desired thought patterns. As we become more mindful of these considerations and integrate them into our thought processes and ethics programmes we will see a definite and sustained improvement in individual and collective ethical behaviour.
