5 things we learnt from Festival of Dangerous Ideas 2026

5 things we learnt from Festival of Dangerous Ideas 2026
Opinion + AnalysisSociety + Culture
BY The Ethics Centre 1 SEP 2026
Across 10 days, 13 iconic venues and 115 sessions this year’s Festival of Dangerous Ideas explored hatred, belonging, nationhood, conspiracy, faith and equality.
Here are 5 things we learnt from the Festival in 2026:
You cannot have agency if you live in an environment where you are insidiously manipulated
Filipino journalist and 2021 Nobel Peace Prize laureate Maria Ressa argues the rise of Donald Trump and populist authoritarians worldwide is no anomaly. It’s the product of an information ecosystem built to amplify the worst of our nature, and divide and manipulate us. Data shows Trump, Jair Bolsonaro and Rodrigo Duterte likely wouldn’t have been elected without algorithms boosting their visibility and credibility. Platforms built to keep us scrolling let lies outrun facts, and AI is compounding the problem, crowding out trusted human sources altogether. Without a check on power, authoritarianism walks through unchallenged – and Ressa warns the same could happen here, in Australia.
We must get off the big tech platforms and move to “public interest tech”, such as her own Rappler news website and other sites run by the people, not by tech billionaires. Rebuilding trust means choosing real conversations with real humans over algorithms designed to keep us apart.
The greatest wisdom is crossing the distance to listen
In a packed room, Jewish-American journalist Peter Beinart opened his session Facing Moral Wreckage with an unexpected expression of gratitude – not for those who agreed with him, but for those who didn’t. “Equality is the antithesis of bigotry,” he says, and he extends that principle even to those he disagrees with most. In a world where we increasingly curate our information feeds and conversations to confirm what we already believe, Beinart argues the most radical thing we can do is choose to listen to someone we disagree with. “The people who go the furthest distance to listen to different points of view show the greatest wisdom.”
We didn’t lose our privacy, it was taken at scale
Digital rights activist Cory Doctorow unpacks the forces driving the “enshittification” of the platforms we’ve come to rely on – and how far the rot now reaches.
Take “algorithmic wage discrimination”, where American hospitals, keen to avoid unionised staff, increasingly contract nurses through apps that act as an “Uber for nursing.” Before a nurse accepts a shift, the app checks a data broker for their credit card debt. And the more they owe, the lower the wage they’re offered. These apps exist to strip away workplace protections and squeeze workers down to the lowest wage they’ll accept, Doctorow says – and the privacy invasion that makes it possible is entirely legal. Labour protections are weak, but privacy protections are weaker.
This isn’t an accident, Doctorow argues, but the result of a concentrated, wildly profitable surveillance industry that has monetised the abuse of human rights at scale – drawing a direct line from Silicon Valley to nurses whose wages shrink because they can’t make a credit card payment.
“Tech companies aren’t spying on you because privacy is dead. Google spies on you for the same reason a dog licks its balls: because it can, and no one makes them stop.”
The banality of equality is what makes it dangerous
Equality requires us to fully recognise how much we have in common with even those very different or very far from us. Professor of history and author Ussama Makdisi says that this very simple concept is so self-evident that it is often completely overlooked.
The Middle East, as it is known in the Western world today, is too often seen through the lens of turmoil, religious fundamentalism, war, endless conflicts – but, Makdisi urges us to realise, this is both a harmfully reductive characterisation of the region today and a historically inaccurate characterisation of the region’s history.
By drawing on the intrinsic humanity of the people in these regions, Makdisi shows they had both a richer and more peaceful co-existence prior to colonisation. If we are to ever to reach relative peace again, we must be truthful about this past and recognise the way that populations are dehumanised through ahistoric cultural representations.
Not all dangerous ideas are easy to see
Many people expect danger to come from the furthest fringes of politics or culture, or to immediately outrage us. But we live in a rapidly changing world, filled with overlapping crises, competing truths and profound uncertainty – one where the forces shaping our lives are increasingly interconnected and difficult to see.
This year’s program expanded beyond talks and panels, and into arts, films, excursions and banned books – showing how real danger lies in confronting the world as it is, rather than as we would like it to be. It means resisting simplistic narratives and probing beneath the surface. It means recognising that we may inhabit the same world while experiencing it in radically different ways.
As Festival Director Danielle Harvey says: “The most dangerous ideas are not the ones that offend us – it’s the ones we are wilfully ignoring.”
Catch up on select 2026 sessions, streaming on demand for a limited time only.
Photo by Ken Leanfore

BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Opinion + Analysis
Relationships, Society + Culture
Where are the victims? The ethics of true crime
Opinion + Analysis
Business + Leadership, Society + Culture
Banking royal commission: The world of loopholes has ended
Big thinker
Relationships, Society + Culture
Big Thinker: Simone de Beauvoir
Opinion + Analysis
Business + Leadership, Climate + Environment, Society + Culture
Overcoming corruption in Papua New Guinea
9 dangerous reads for Festival of Dangerous Ideas 2026

9 dangerous reads for Festival of Dangerous Ideas 2026
READSociety + Culture
BY The Ethics Centre 28 JUL 2026
Failing nations. The rise of technocracies. Civility politics. Festival of Dangerous Ideas returns 20-30 August to Carriageworks, Sydney.
This year’s program asks hard questions about the hardest issues of our time. And the books behind those questions are the best way to do your homework.
Sydney’s most beloved booksellers, Gleebooks, are back with a cart stacked high with the world’s most dangerous titles at the Dangerous Books x Gleebooks pop up.
Here’s a sneak peek at nine new releases from this year’s line-up of thinkers, artists, experts and disruptors. You know, the books you need to buy before they are banned, burnt or redacted forever…
Heresies, Richard Flanagan

SESSION: HERESIES
Sat 22 Aug, 12:00pm // Carriageworks
Richard Flanagan
with Ann Mossop
View session details →
The Incredible Afterlives of Dr Stevenson, Jesse Bering

SESSION: LIFE AFTER DEATH
Sun 23 Aug, 3:00pm // Carriageworks
Jesse Bering
with Fenella Kernebone
View session details →
Enshittification, Cory Doctorow

SESSION: ENSHITTIFICATION
Sun 23 Aug, 12:00pm // Carriageworks
Cory Doctorow
with Kirsten Drysdale
View session details →
Political Girl: Life and Fate in Russia, Maria Alyokhina

SESSION: PUSSY RIOT’S POLITICAL GIRL
Sun 23 Aug, 6:00pm // Carriageworks
Maria Alyokhina
with Eric J. Breitenbach
View session details →
How to Stand Up to a Dictator, Maria Ressa

SESSION: WEAPONS OF MASS DISTRACTION
Sun 23 Aug, 4:00pm // Carriageworks
Maria Ressa
with Hamish Macdonald
View session details →
Screw Nice, Amy Remeikis

SESSION: GOVERNING IN THE AGE OF STUPID
Sat 22 Aug, 10:00am // Carriageworks
Waleed Aly, Amy Remeikis, Greg Sheridan
with Hannah Ferguson
View session details →
You Must Take Part in Revolution, Badiucao & Melissa Chan

SESSION: YOU MUST TAKE PART IN REVOLUTION
Sat 22 Aug, 4:00pm // Carriageworks
Badiucao & Melissa Chain
with Dan Ilic
View session details →
Conspiracy Nation, Ariel Bogle

SESSION: TRUST ME, IT’S A CONSPIRACY
Sun 23 Aug, 2:30pm // Carriageworks
Ariel Bogle, Harry Hobbs, Anke Richter
with Patrick Stokes
View session details →
Going On and On: Why Longevity Threatens the Future, Lucinda Holdforth

SESSION: LONGEVITY THREATENS THE FUTURE
Sat 22 Aug, 3:00pm // Carriageworks
Lucinda Holdforth
with Waleed Aly & Scott Stephens
View session details →
These titles, plus more, will be available at the Dangerous Books x Gleebooks pop up across 22-23 August at Carriageworks, Sydney. Check out the full Festival program at festivalofdangerousideas.com
BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Explainer
Society + Culture, Politics + Human Rights
Ethics Explainer: Moral Courage
Opinion + Analysis
Business + Leadership, Society + Culture
The Ethics Centre: A look back on the highlights of 2018
Opinion + Analysis
Politics + Human Rights, Health + Wellbeing, Society + Culture
I changed my mind about prisons
Opinion + Analysis
Society + Culture
Sex ed: 12 books, shows and podcasts to strengthen your sexual ethics
Ethics Explainer: The Trolley Problem

Imagine you are the driver of a runaway trolley (tram) that is barrelling down the tracks towards five workers. You have the option to do nothing and let five people be run over, or the option to divert the trolley onto another track and kill one person on the other track instead.
This is Philippa Foot’s famous trolley problem, popularised by Judith Jarvis Thompson. This thought experiment encourages us to interrogate our moral intuitions and think about the moral differences between actively causing death (pulling a lever to get the trolley to change tracks) and passively or indirectly causing death (doing nothing, allowing the trolley to kill five people).
The doctrine of double effect
The problem comes from Foot’s most influential paper The Problem of Abortion and the Doctrine of Double Effect, published in 1967. Here, she talks about the Doctrine of the Double Effect, which explains why some actions might be permissible because of their intent and positive outcomes, despite their foreseeable negative outcomes as well. The trolley problem is one example where the doctrine of double effect can be employed, but she also uses various other cases.
Foot says, “The words ‘double effect’ refer to the two effects that an action may produce: the one aimed at, and the one foreseen but in no way desired. By ‘the doctrine of the double effect’ I mean the thesis that it is sometimes permissible to bring about by oblique intention what one may not directly intend.”
In this way, it’s arguable that pulling the lever in the trolley problem is permissible because of the intention to prevent the trolley from running over five people, despite the foreseeable (but undesired) result of the action also being that the trolley runs over one person.
Utilitarianism
This thought experiment has become commonly associated with the ethical framework of consequentialism, or more specifically utilitarianism: a framework that prioritises the greatest good for the greatest number. Philosophers have used the trolley problem, and endless variations of it, to argue both for and against utilitarianism, with classic utilitarian views arguing that it would be morally preferable (and thus obligatory) to pull the lever.
There has also been much discourse about whether trolley problems are a useful measure of utilitarianism at all. The objections tend to mirror general objections to the emphasis of thought experiments – specifically, that they are unrealistic and unrepresentative and that they tend to elicit different psychological reactions than real moral situations. Despite this, they remain prevalent in philosophy, law, psychology and everyday media.
The self-driving trolley problem
One of the main criticisms of the trolley problem is its apparent inapplicability to reality: When in our everyday lives are we faced with such black-and-white situations where the outcomes of our actions are so prescribed and dire?
Historically, this may have been a compelling argument, but for many years technology has been advancing to such a degree that the trolley problem is quickly becoming a reality. Not because there has been an increase in out-of-control trains, but because of self-driving vehicles.
If an autonomous car has to “choose” between hitting one person head-on or steering off the road towards a group of people in an unavoidable collision situation, which is preferable? In a regular car, we rely on reflex and deal with the fallout with relatively little moral culpability. Autonomous cars are preprogrammed, though. They can be designed to deal with emergency situations decisively and in a more “thoughtful” way than any human would be able to respond.
Part of this design essentially entails reckoning with many variations on the trolley problem. Researchers from MIT ran a survey called Moral Machine from 2016–2020 that aimed to gauge public opinion on how machines should make decisions when faced with these kinds of moral dilemmas. The results varied greatly between the 200+ participating countries – with, for example, some cultures prioritising the young over the old, and others showing the opposite preference – demonstrating a clear cultural relativity in how we resolve ethical trade-offs.
This raises questions about implementation and enforcement. Should there be global standards for autonomous vehicle logic? Should we allow a level of customisation to reflect cultural or personal moral preferences?
What was once a thought experiment reserved for philosophy classrooms is now a very live debate, one that will only become more important as the technology spreads.

BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Opinion + Analysis
Relationships, Society + Culture
Inside The Mind Of FODI Festival Director Danielle Harvey
READ
Society + Culture
9 dangerous reads for Festival of Dangerous Ideas 2026
Opinion + Analysis
Society + Culture
Rethinking the way we give
Big thinker
Relationships, Society + Culture
Five Australian female thinkers who have impacted our world
The question AI can't answer for us

The question AI can’t answer for us
Opinion + AnalysisScience + TechnologyBusiness + Leadership
BY The Ethics Centre 11 MAY 2026
Introducing Ethical by Design: Good Technology Principles for AI
There’s a particular kind of vertigo that comes from watching a technology reshape the world faster than our frameworks can keep up. We’ve been here before with the internet, social media, and the smartphone. Each time, the ethical reckoning arrived late, if it ever came at all. Foreseeable and preventable harms accumulated while the builders moved fast, and the rest of us were left to sort through the wreckage.
With the proliferation of artificial intelligence, we don’t have the luxury of retrospect. Systems are already making decisions about who gets a loan, who gets flagged at a border, whose résumé clears the first filter. The question of what AI should do, not just what it can do, is no longer theoretical. It’s operational and it’s urgent.
This is the moment that Ethical by Design: Good Technology Principles for AI is written for.
Building on what endures
The Ethics Centre has been asking hard questions about technology and human flourishing for a long time. When we published the original Ethical by Design principles in 2018, AI was largely a specialist concern: something debated in research labs and tech conferences, not yet woven into the fabric of daily life. Those principles – that technology must respect human dignity, anticipate harm, and serve a genuine purpose – were designed to be durable. And they are: the ethical foundations haven’t shifted.
But the landscape has.
Generative AI didn’t just accelerate existing trends; it introduced a qualitatively different kind of challenge. Systems that learn, adapt, and produce outputs their own designers do not intend and cannot fully explain don’t fit neatly into frameworks built for more legible technologies. When a model generates a deepfake, hallucinates a legal precedent, or encodes a historical bias into a hiring recommendation, the question of accountability doesn’t resolve cleanly. The complexity is real, and it demands a response equal to it.
This updated framework extends the original Ethical by Design principles. What’s new is the application. The framework intentionally grapples seriously with dimensions of AI ethics that are newer to mainstream conversation: the environmental cost of training and deploying models at scale; the hidden labour of the data annotators and content moderators whose work makes AI possible; the specific risks of synthetic content in an information environment already struggling with trust. These aren’t edge cases. They’re central to what it means to build AI responsibly.
For the people who build and lead
If you’re making decisions about whether and how to deploy AI in your organisation, this framework is for you. Not as a compliance checklist, but as a set of principles rigorous enough to stress-test your own reasoning. The central question of this framework is deceptively simple: ought before can.
Before we ask whether an AI system is technically feasible or commercially viable, we ask whether it should exist: whether its purpose is legitimate, its means are ethical, and its costs are fairly distributed.
That question doesn’t have a technical answer. No model can generate it for you. It requires the kind of careful, honest ethical reasoning that The Ethics Centre exists to support. This framework is designed to make that more accessible.
Commercial pressures and competitive dyanmics are real. The expectation that organisations will adopt AI quickly, confidently, and at scale is entirely real. None of that changes the ethical calculus. It just makes the discipline harder and more necessary.
What we’ve tried to do here is give you something useful for that harder work: eight principles with philosophical grounding and concrete practices, applied to the specific terrain of AI systems. Principles that don’t pretend the choices are easy, but insist that they are choices that can and should be made with explicit intention and accountability for impact.
The revolution is already here. The question is what we choose to build with it, and who we choose to protect in the process.
Download a copy of Ethical by Design: Good Technology Principles for AI here.
If you’d like to discuss implementing ethical AI in your organisation, contact consulting@ethics.org.au.

BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Opinion + Analysis
Business + Leadership
How BlueRock uses culture to attract top talent
Opinion + Analysis
Business + Leadership, Relationships, Society + Culture
Extending the education pathway
Opinion + Analysis
Business + Leadership
Leaders, be the change you want to see.
Opinion + Analysis
Business + Leadership
Is it fair to expect Australian banks to reimburse us if we’ve been scammed?
Ethics Explainer: Critical thinking

In a world awash with spin, misinformation and AI slop, critical thinking has become an indispensable survival skill.
While scrolling through social media, you spot a post shared by a good friend. It’s from a popular (and attractive) influencer, who is claiming that sunscreen is toxic. The post resonates with you, especially since the last time you bought a new sunscreen, you broke out in a rash.
But how do you know if what they say is true? On the surface, their argument seems persuasive, but does it stack up? And what are the stakes if you get it wrong? If it turns out sunscreen isn’t toxic, then you could end up with nasty burns, or worse.
The modern world is an informational minefield. Every day we slog through hundreds of claims that purport to be true, but any one of them could end up being false or misleading. Influencers have been known to peddle misinformation. Activists, advertisers and politicians all put their spin on the facts to promote their interests. Artificial intelligence is further muddying the waters with hallucinations, deepfakes and so-called “AI slop”.
The cost of falling for falsehoods can be profound, both to us and to society as a whole. We need to be equipped to handle this epistemically hostile environment. This is where critical thinking becomes a key survival skill for the 21st century.
Not uncritical
One way to define critical thinking is to consider its opposite. An uncritical thinker will accept everything on face value. They will be prone to biases, like stereotyping or being swayed by someone’s appearance rather than the strength of their argument.
They will mistake subjective statements, such as “I don’t like pineapple on pizza” for objective statements, like “pineapple on pizza is bad”. They will overgeneralise from a few anecdotes or examples, like viewing a minority with suspicion because of one unpleasant encounter.
They will employ motivated reasoning, such as seeking out information that makes them feel (or look) good, rather than what is true. And they will latch on to the first explanation for some phenomenon, whether it’s the correct one or not.
A critical thinker, on the other hand, will be mindful of how biases and other irrational forces can sway their views, and will endeavour to avoid those and settle on beliefs rationally by drawing on good reasons and evidence.
They won’t just accept things at face value, but will ask questions, like: is the source reliable? Is the argument sound? Is the supporting evidence strong? After weighing up all these factors, they will hold their beliefs with a strength proportional to the reasons and evidence they can muster in their favour.
Misconceptions
Critical thinking is more than just being critical. The latter is about finding fault in someone or something. Critical thinking, on the other hand, is more about thinking carefully about what we hear.
It’s also not the same things as philosophical scepticism, which is the thesis that we cannot know what is and is not true. This kind of scepticism sets an impossibly high bar for knowledge. But critical thinking doesn’t go as far. Instead, it sets the bar at what we can demonstrate to be true by appealing to reason and evidence.
Critical thinking is also different from cynicism, which is just assuming the worst about what we see and hear. If you immediately assume that a politician is lying, or that a corporation’s environmental efforts are greenwashing, without looking at the evidence, then you’re being cynical. If you decide they are lying or greenwashing after you’ve carefully looked at the reasons and evidence supporting those beliefs, then you’re exercising critical thinking.
Finally, critical thinking is not the same as critical theory. The latter is a philosophical and social science project that seeks to improve society by revealing sources of oppression, and is associated with thinkers such as Theodor Adorno, Michel Foucault and Jurgen Habermas.
Critical mass
So what about that social media post about sunscreen that seemed so appealing? A critical thinker would start by reflecting on any biases they might have when watching it. It was shared by a friend, and they know that they’re prone to weigh things more heavily when their friends endorse them. That’s a good reason to pause and ensure they’re not being overly credulous.
They would also know that they are more likely to assume an attractive or high-status speaker will be trustworthy – which is why coffee companies like to have handsome actors in their ads. So a critical thinker w0uld try to detach the message from the messenger, and scrutinise the former on its merits.
A critical thinker would also be mindful of the sources that the influencer cites. Are they reliable experts? Do they have any vested interests, like working for a company that sells a sunscreen alternative? Is their evidence high quality, such as the product of a double-blind clinical trial?
They would also be wary of allowing their subjective experience to flavour how they interpret the post. Just because they got a rash from the last sunscreen they bought doesn’t mean that all sunscreen is toxic. It’s possible that they just had an allergy, or something unrelated caused the rash, and it happened to coincide with them applying the sunscreen.
And they would be on the lookout for logical and argumentative fallacies, like an appeal to authority or popularity, or begging the question, which might undermine the soundness of the argument.
A critical thinker would weigh all these things, and come to a conclusion about the claims about sunscreen, acknowledging that they could always be wrong – so not allowing themselves to arrive at a point of unwarranted certainty.
Employing critical thinking takes some time and effort. However, if you care about not being duped by misinformation or falling for spin, then it’s an indispensable skill to cultivate.

BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Opinion + Analysis
Relationships, Society + Culture
Meet Eleanor, our new philosopher in residence
Explainer, READ
Society + Culture
Ethics Explainer: WEIRD ethics
Opinion + Analysis
Climate + Environment, Health + Wellbeing, Society + Culture
The five biggest myths of ethical fashion
Opinion + Analysis
Relationships, Society + Culture
Meet Dr Tim Dean, our new Senior Philosopher
Making the tough calls: Decisions in the boardroom

Making the tough calls: Decisions in the boardroom
Opinion + AnalysisBusiness + Leadership
BY The Ethics Centre 24 MAR 2026
The scenario is familiar to us all. Company X is in crisis. A series of poor management decisions set in motion a sequence of events that lead to an avalanche of bad headlines and public outcry.
When things go wrong for an organisation – so wrong that the carelessness or misdeeds revealed could be considered ethical failure – responsibility is shouldered by those who are the final decision makers. They are and should be held accountable.
Boards of organisations, and the individual directors that comprise them, collectively make decisions about strategy, governance and corporate performance. Decisions that involve the interests of shareholders, employees, customers, suppliers and the wider community. They will also involve competing values, compromises and tradeoffs, information gaps and grey areas.
Research from The Governance Institute of Australia in 2021, surveyed a pool of directors, executives and high-level working groups to consider the most valued attributes for future board directors. Strategic and critical thinking were once ranked the highest, closely followed by the values of ethics and culture as the two most important areas that boards need to focus on to prevent corporate failure. A culture of accountability, transparency, trust and respect were viewed as a top factor determining a healthy dynamic between boards and management.
Ethics plays a central role in the decisions that face Boards and directors, such as:
- What constitutes a conflict of interest and how should it be managed?
- How aggressive should tax strategies be?
- What incentive structures and sales techniques will create a healthy and ethical organisational culture?
- What about investments in organisations that profit from arms and weaponry?
- How should organisations manage the effects technology has on their workforce?
- What obligation do organisations have to protect the environment and human rights?
Together, The Australian Institute of Company Directors (AICD) and The Ethics Centre have developed a decision making guide for directors.
Ethics in the Boardroom (2nd edition) provides directors with a simple decision-making framework which they can use to navigate the ethical dimensions of any decision. This guide is a vital resource for directors as a general reference, and should be utilised by boards to strengthen their capacity in ethics, and by individual directors and boards alike to inform conversations about the complex issues they encounter in their roles. Updated from the 2019 first edition, this second edition also reflects a changing landscape and responds to new questions emerging from the adoption of technologies such as artificial intelligence.
Through the insights of directors, academics and subject matter experts, the guide also provides four lenses to frame board conversations. These lenses give directors the best chance of viewing decisions from different perspectives. Rather than talking past each other, they will help directors pinpoint and resolve disagreement.
- Lens 1: General influences – Organisations are participants in society through the products and services they offer and their statuses as employers and influencers. The guide invites directors to seek out the broadest possible range of perspectives to enhance their choices and decisions. It also suggests that organisations should strive for leadership. What do you think about companies that take a stance on matters like climate change and same sex marriage?
- Lens 2: The board’s collective culture and character – In ethical decision making, directors are bound to apply the values and principles of their organisation. As custodians, they must ensure that culture and values are aligned. The guide invites directors to be aware that ethical decision-making in the boardroom must be tempered. Decision making shouldn’t be driven by: form over substance, passion over reason, collegiality over concurrence, the need to be right, or legacy. Just because a particular course of action is legal, does that make it right? Just because a company has always done it that way, should they continue?
- Lens 3: Interpersonal relationships and reasoning – Boards are collections of individuals who bring their own individual decision-making ‘style’ to the board table. Power dynamics exist in any group, with each person influencing and being influenced by others. Making room for diversity and constructive disagreement is vital. How can chairs and other directors empower every director to stand up for what is right? How do boards ensure that the person sitting quietly, with deep insights into ethical risk, has the courage to speak?
- Lens 4: The individual director – Directors bring their own wisdom and values to decision making. But they also might bring their own motivations that biases. The guide invites directors to self-reflect and bring the best of themselves to the board table. How can we all be more reflective in our own decision making?
This guide is a must-read for anyone who has an interest in the conduct of any board-led organisation. That includes schools, sports clubs, charities and family businesses as well as large corporations.
Behind each brand and each company, there are people making decisions that affect you as a consumer, employee and citizen. Wouldn’t you rather that those at the top had ethics at the front of their mind in the decisions that they make?
Click here to view or download a copy of the guide.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Opinion + Analysis
Business + Leadership
How to improve your organisation’s ethical decision-making
Reports
Business + Leadership
Thought Leadership: Ethics in Procurement
Opinion + Analysis
Business + Leadership
United Airlines shows it’s time to reframe the conversation about ethics
Opinion + Analysis
Business + Leadership
What are millennials looking for at work?
BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Big Thinker: Marcus Aurelius

If you became a Roman Emperor, would you have maintained your humility? That’s one of the things Marcus Aurelius (121-180 CE), the “Stoic philosopher king”, was known for.
Adopted by his uncle, the Emperor of Rome, when he was a young man, Marcus spent his adult life learning the business of government, including serving as consul (chief magistrate) for three separate years.
Prior to becoming Emperor, Marcus also began forming an interest in philosophy. In particular, the writings of the former slave Epictetus (55 BCE–135 CE), a renowned thinker of Stoic moral philosophy. This would turn out to be the influence of one of Marcus’ greatest legacies, the Meditations.
Meditations and Stoicism
The Meditations of Marcus Aurelius is a series of twelve books containing personal notes and ideas for self-guidance and self-improvement. Scholars believe it’s unlikely that it was ever written to be seen, but rather that the books are akin to a journal, written in private for his own moral improvement, to reinforce in himself the Stoic doctrines that he aimed to live and rule by.
Marcus wrote these meditations during the second decade of his reign and last decade of his life, during which he was campaigning to take back and expand parts of his empire after enduring years of plague and invasion.
He saw the philosophy of Stoicism as the principal guidance for his life and writing, though quotes from many other philosophies can be found in his books.
Stoicism is an ancient philosophy whose ethics propose a focus on reason and happiness (flourishing). It says, like many philosophies at the time, that the rational person’s ultimate goal is to live happily.
Unique to Stoicism, though, is the idea that the only thing needed for happiness is virtue. To live perfectly virtuously is to be happy, regardless of external constraints or effects. This leads to a difficult conclusion, but one that the Stoics maintain: a virtuous person being tortured for example, is still maximally happy, since they still possess the one beneficial quality, virtue.
It follows from this, say the Stoics, that happiness is fully within our personal control. Marcus’ writing to himself reinforces this idea in various ways, supporting himself through the difficulties of Roman life, not to mention a ruler during conflict.
“Such as are your habitual thoughts, such also will be the character of your mind; for the soul is dyed by the thoughts.”
One of the main teachings of Stoicism is acceptance. This is where the common misunderstanding of Stoicism being restraint comes from. Many believe that it encourages the bottling or rejecting of emotion. Rather, it says that virtuous people are not overcome by impulsive and excessive emotion.
This is not because Stoics believed that we must restrain ourselves. Instead, they believed that we find virtue through knowledge. Then, once we properly obtain the knowledge that coincides with our rationality and nature, we will freely accept the reality of things that once may have caused us grief (or joy).
“If you are distressed by anything external, the pain is not due to the thing itself, but to your estimate of it; and this you have the power to revoke at any moment.”
Marcus used these teachings to guide himself, as is evident in the many quotes that continue to circulate in pop culture. Some of these speak of the importance of endurance in the pursuit of virtue, believing that challenges are an opportunity to strengthen character. Others speak of the importance of gratitude in responding to the perceived highs and lows of life.
“Do not indulge in dreams of having what you have not, but reckon up the chief of the blessings you do possess, and then thankfully remember how you would crave for them if they were not yours.”
Marcus Aurelius left a legacy that has lingered across cultures and centuries to continue guiding people on their journeys of self-improvement.

BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Opinion + Analysis
Society + Culture
The Bondi massacre: A national response
Opinion + Analysis
Business + Leadership, Relationships, Society + Culture
Extending the education pathway
Opinion + Analysis
Health + Wellbeing, Society + Culture
The right to connect
Opinion + Analysis
Politics + Human Rights, Society + Culture
Play the ball, not the person: After Bondi and the ethics of free speech
Ethics Explainer: Ethical non-monogamy

Ethics Explainer: Ethical non-monogamy
ExplainerRelationshipsSociety + Culture
BY The Ethics Centre 14 JAN 2026
Ethical non-monogamy (ENM), also known as consensual non-monogamy, describes practices that involve multiple concurrent romantic and/or sexual relationships.
What it’s not
First up, it’s important to distinguish the two types of non-monogamy that are often conflated with ENM:
Polygamy, the most prominent kind of culturally institutionalised non-monogamy, is the practice of having multiple marriages. It is a historically significant practice, with hundreds of societies around the world having practiced it at some point, while many still do.
Infidelity, or non-consensual non-monogamy, is something we colloquially refer to as cheating. That is, when one or both partners in a monogamous relationship engage in various forms of intimacy outside of the relationship without the knowledge or consent of the other.
All-party consent
So, what makes ethical non-monogamy, then?
One of the defining features of ethical non-monogamy is its focus on consent.
Polygamy, while it can be consensual in theory, more often occurs alongside arranged marriages, child marriages, dowries and other practices that revoke the autonomy of women and girls. Infidelity is of course inherently non-consensual, but the reasons and ways that it happens inversely influence ENM practices.
Consent needs to be informed, voluntary and active. This means that all people involved in ENM relationships need to understand the dynamics they’re involved in, are not being emotionally or physically coerced into agreement, and are explicitly assenting to the arrangement.
Open communication
There are a multitude of ways that ENM relationships can operate, but each of them relies on a foundation of honesty and effective communication (the basis of informed consent). This often means communicating openly about things that are seen as taboo or unusual in monogamous relationships – attraction to others, romantic or sexual plans with others, feelings of jealousy, vulnerability, or inadequacy.
While all ENM relationships require this commitment to open communication and consent, there can be variation in how that looks based on the kind of relationship dynamic. They’re often broken up into broad categories of polyamory, open relationships, and relationship anarchy.
Polyamory refers to having multiple romantic relationships concurrently. Maintaining ethical polyamorous relationships involves ongoing communication with all partners to ensure that everyone understands the boundaries and expectations of each relationship. Polyamory can look like a throuple, or five people all in a relationship with each other, or one person in a relationship with three separate people, or any other number of configurations that work for the people involved.
Open relationships are focused more on the sexual aspects, where usually one primary couple will maintain the sole romantic relationship but agree to having sexual experiences outside of the relationship. While many still rely on continued communication, there is a subset of open relationships that operate on a “don’t ask, don’t tell” policy. This usually involves consenting to seeking sexual partners outside of the relationship but agreeing to keep the details private. Swinging is also a popular form of open relationship, where monoamorous (romantically exclusive) couples have sexual relations with other couples.
Relationship anarchy rejects most conventional labels and structures, including some of the ones that polyamorous relationships sometimes rely on, like hierarchy. Instead, these relationships are based on personal agreements between each individual partner.
What all of these have in common is a firm commitment to communicating needs, expectations, boundaries and emotions in a respectful way.
These are also the hallmarks of a good monogamous relationship, but the need for them in ethical non-monogamy is compounded by the extra variables that come with multiple relationship dynamics simultaneously.
There are many other aspects of ethical relationship development that are emphasised in ethical non-monogamy but equally important and applicable to monogamous ones. These includes things like understanding and managing emotions, especially jealousy, and practicing safe sex.
Outside the relationships
Unconventional relationships are unrecognised in the law in most countries. This poses ethical challenges to current laws, including things like marriage, inheritance, hospital visitation, and adoption.
If consenting adults are in a relationship that looks different to the monogamous ones most laws are set around, is it ethical to exclude them from the benefits that they would otherwise have? Given the difficultly that monogamous queer relationships have faced and continue to face under the law in many countries, non-monogamy seems to be a long way from legal recognition. But it’s worth asking, why?
As traditional relationship models are changing, should our assumptions change too? Don’t miss the panel, Non-monogamy Makes Us Better Parents at this years Festival of Dangerous Ideas on 22 August at Carriageworks. Book tickets now.

BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Opinion + Analysis
Relationships
Should we abolish the institution of marriage?
Opinion + Analysis
Relationships, Society + Culture
Bring back the anti-hero: The strange case of depiction and endorsement
Opinion + Analysis
Health + Wellbeing, Relationships, Science + Technology
Philosophically thinking through COVID-19
Opinion + Analysis
Politics + Human Rights, Relationships
Adoption without parental consent: kidnapping or putting children first?
Big Thinker: Thomas Hobbes

Thomas Hobbes (1588-1679) was an English philosopher, best known for his explanation of the role of government as an insurer of security, which has had an enduring influence on understandings of political philosophy.
Living through the displacement of the English Civil War (1642-1651), Hobbes was grappling with the question of how societies could keep peace and ensure stability, amid conflict and self-interest. The period was marked by social upheaval with the collapse of royal authority, clashes between the government and monarchy and insecurity, which led to him thinking about the manifestations of power, the human condition and the role of government.
His approach to understanding human behaviour was methodical and scientific, being deeply influenced by the scientific revolution of the time. Hobbes believed that human societies, like physical systems, could be understood through cause and effect and that understandings of order and stability were derived from the predictability of human behaviour and power structures.
The state of nature
It was from this historical and intellectual backdrop that Hobbes produced his most famous work, Leviathan (1651). His masterwork Leviathan: The Matter, Forme and Power of a Commonwealth Ecclesiasticall and Civil, garnered him fame for creating what would later become known as the Social Contract Theory, a framework that explains and justifies the exchange that free, equal and rational citizens make in surrendering certain freedoms in return for collective order and protection. This same contract also serves to provide legitimacy to governments and their use of power and authority over citizens.
In Leviathan and his other work, Hobbes disagrees with Aristotle that humans are naturally suited to life as citizens within a state. Hobbes instead argues that humans are not equipped to be rational citizens, as we are easily swayed, often short sighted and highly competitive. He believes these characteristics make humans more predisposed to violence and war rather than political order, with no natural self-restraint. Hobbes states that in this state of nature, without government and order, the life of man is “poor, nasty, brutish and short”, largely due to the insecurity and conflict. Everyone is free and equal, without any rules or restrictions to their actions and coupled with a self interested nature and limited resources, life in this state is a constant struggle.
The social contract
To escape this constant struggle in this state of nature, Hobbes argues that people, through reason, collectively agree to create a social contract. Hobbes believes that political order is only formed when human beings voluntarily give up some of their rights and freedoms, in exchange for order and security from a common authority, the leviathan (a ruler).
Hobbes uses the Leviathan as a metaphor for a powerful ruler or government that embodies the collective will of the people, possessing absolute authority to maintain peace and prevent society from descending back into chaos. Hobbes conception of a social contract and the role of the sovereign or leviathan, refers to these key characteristics:
- The sovereign or leviathan’s power must be absolute – only one authority, as divided power invites factionalism.
- The contract is driven by the purpose of security.
- Individuals cannot revoke the contract once it’s been made, as it would risk bringing back chaos.
- The contract is between the people and the sovereign is not party to this agreement. However, if the sovereign fails to maintain peace and security, the contract loses legitimacy and people return to the state of nature.
This framework for the social contract theory by Hobbes, was adopted by John Locke and Jean-Jaques Rousseau. However, they differed from Hobbes by offering a more optimistic view of human behaviour and the role of government. Critical responses tended to focus on a lack of accountability measures on the leviathan who has expansive absolute power. Locke for example took a liberal view, involving limited government and argued the leviathan was mutually obligated within a social contract, rather than subjects being expected to obey unconditionally to avoid the collapse of civil society.
Hobbes’s ideas continue to shape how government and authority is understood. While very few modern states reflect the vision of an absolute sovereign, the core principles of the social contract theory remain central to political thought. The consent of citizens to be governed in exchange for protection and the rule of law persists. However, in modern liberal democracies, the power of governments is placed under greater scrutiny through constitutions, elections and other checks and balances. Hobbes’s theory provides the foundation for understanding why societies form governments, even as modern democracies reinterpret his ideas to prioritise liberty, representation, and accountability alongside security and order.

BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Explainer
Business + Leadership, Politics + Human Rights
Ethics Explainer: Liberalism
Explainer
Politics + Human Rights, Relationships
Ethics Explainer: Critical Race Theory
Opinion + Analysis
Politics + Human Rights
Lies corrupt democracy
Big thinker
Politics + Human Rights, Relationships
Big Thinker: Germaine Greer
Meet Aubrey Blanche: Shaping the future of responsible leadership

Meet Aubrey Blanche: Shaping the future of responsible leadership
Opinion + AnalysisBusiness + LeadershipScience + Technology
BY The Ethics Centre 4 NOV 2025
We’re thrilled to introduce Aubrey Blanche, our new Director of Ethical Advisory & Strategic Partnerships, who will lead our engagements with organisational partners looking to operate with the highest standards of ethical governance and leadership.
Aubrey is a responsible governance executive with 15 years of impact. An expert in issues of workplace fairness and the ethics of artificial intelligence, her experience spans HR, ESG, communications, and go-to-market strategy. She seeks to question and reimagine the systems that surround us to ensure that all can build a better world. A regular speaker and writer on issues of ethical business, finance, and technology, she has appeared on stages and in media outlets all over the world.
To better understand the work she’ll be doing with The Ethics Centre, we sat down with Aubrey to discuss her views on AI, corporate responsibility, and sustainability.
We’ve seen the proliferation of AI impact the way in which we work. What does responsible AI use look like to you – for both individuals and organisations?
I think that the first step to responsibility in AI is questioning whether we use it at all! While I believe it is and will be a transformative technology, there are major downsides I don’t think we talk about enough. We know that it’s not quite as effective as many people running frontier AI labs aim to make us believe, and it uses an incredible amount of natural resources for what can sometimes be mediocre returns.
Next, I think that to really achieve responsibility we need partnerships between the public and private sector. I think that we need to ensure that we’re applying existing regulation to this technology, whether that’s copyright law in the case of training, consumer protection in the case of chatbots interacting with children, or criminal prosecution regarding deepfake pornography. We also need business leaders to take ethics seriously, and to build safeguards into every stage from design to deployment. We need enterprises to refuse to buy from vendors that can’t show their investments in ensuring their products are safe.
And last, we need civil society to actively participate in incentivising those actors to behave in ways that are of benefit to all of society (not just shareholders or wealthy donors). That means voting for politicians that support policies that support collective wellbeing, boycotting companies complicit in harms, and having conversations within their communities about how these technologies can be used safely.
In a time where public trust is low in businesses, how can they operate fairly and responsibly?
I think the best way that businesses can build responsibility is to be more specific. I think people are tired of hearing “We’re committed to…”. There’s just been too much greenwashing, too much ethics washing, and too many “commitments” to diversity that haven’t been backed up by real investment or progress. The way through that is to define the specific objectives you have in relation to responsibility topics, publish your specific goals, and regularly report on your progress – even if it’s modest.
And most importantly, do this even when trust is low. In a time of disillusionment, you’ll need to have the moral courage to do the right thing even when there is less short-term “credit” for it.
How can we incentivise corporations to take responsible action on environmental issues?
I think that regulation can be a powerful motivator. I’m really excited that the Australian Accounting Standards Board is bringing new requirements into force that, at least for large companies, will force them to proactively manage climate risks and their impacts. While I don’t think it’s the whole answer, a regulatory “push” can be what’s needed for executives to see that actively thinking about climate in the context of their operations can be broadly beneficial to operations.
What are you most excited about sinking your teeth into at The Ethics Centre?
There’s so much to be excited about! But something that I’ve found wildly inspiring is working with our Young Ambassadors – early career professionals in banking and financial services who are working with us to develop their ethical leadership skills. While I have enjoyed working with our members – and have spent the last 15 years working with leaders in various areas of corporate responsibility – there nothing quite like the optimism you get when learning from people who care so much and who show us what future is possible.
Lastly – the big one, what does ethics mean to you?
A former boss of mine once told me that leadership is not about making the right choice when you have one: it’s about making the best choice you can when you have terrible ones and living with that choice. I think in many cases that’s what ethics is. It gives us a framework not to do the right thing when the answer is clear, but to align ourselves as closely as we can with our values and the greater good when our options are messy, complicated, or confusing.
Personally, I’ve spent a deep amount of time thinking about my values, and if I were forced to distill them down to two, I would wholeheartedly choose justice and compassion. I have found that when I consider choices through those frames, I both feel more like myself and like I’ve made choices that are a net good in the world. And I’ve been lucky enough to spend my career in roles where I got to live those values – that’s a privilege I don’t take for granted, and one of the reasons I’m so thrilled to be in this new role with The Ethics Centre.

BY The Ethics Centre
The Ethics Centre is a not-for-profit organisation developing innovative programs, services and experiences, designed to bring ethics to the centre of professional and personal life.
Ethics in your inbox.
Get the latest inspiration, intelligence, events & more.
By signing up you agree to our privacy policy
You might be interested in…
Reports
Science + Technology
Ethical by Design: Good Technology Principles for AI
Opinion + Analysis
Business + Leadership
Georg Kell on climate and misinformation
Explainer
Business + Leadership, Politics + Human Rights, Relationships
Ethics Explainer: Power
Opinion + Analysis
Business + Leadership, Science + Technology









