The new rules of ethical design in tech

The new rules of ethical design in tech
Opinion + AnalysisBusiness + LeadershipScience + Technology
BY Matthew Beard The Ethics Centre 26 SEP 2019
This article was written for, and first published by Atlassian.
Because tech design is a human activity, and there’s no such thing as human behaviour without ethics.
One of my favourite memes for the last few years is This is Fine. It’s a picture of a dog sitting in a burning building with a cup of coffee. “This is fine,” the dog announces. “I’m okay with what’s happening. It’ll all turn out okay.” Then the dog takes a sip of coffee and melts into the fire.
Working in ethics and technology, I hear a lot of “This is fine.” The tech sector has built (and is building) processes and systems that exclude vulnerable users by designing “nudges” that influence users, users who end up making privacy concessions they probably shouldn’t. Or, designing by hardwiring preconceived notions of right and wrong into technologies that will shape millions of people’s lives.
But many won’t acknowledge they could have ethics problems.

This is partly because, like the dog, they don’t concede that the fire might actually burn them in the end. Lots of people working in tech are willing to admit that someone else has a problem with ethics, but they’re less likely to believe is that they themselves have an issue with ethics.
And I get it. Many times, people are building products that seem innocuous, fun, or practical. There’s nothing in there that makes us do a moral double-take.
The problem is, of course, that just because you’re not able to identify a problem doesn’t mean you won’t melt to death in the sixth frame of the comic. And there are issues you need to address in what you’re building, because tech design is a human activity, and there’s no such thing as human behaviour without ethics.
Your product probably already has ethical issues
To put it bluntly: if you think you don’t need to consider ethics in your design process because your product doesn’t generate any ethical issues, you’ve missed something. Maybe your product is still fine, but you can’t be sure unless you’ve taken the time to consider your product and stakeholders through an ethical lens.
Look at it this way: If you haven’t made sure there are no bugs or biases in your design, you haven’t been the best designer you could be. Ethics is no different – making people (and their products) the best they can be.
Take Pokémon Go, for example. It’s an awesome little mobile game that gives users the chance to feel like Pokémon trainers in the real world. And it’s a business success story, recording a profit of $3 billion at the end of 2018. But it’s exactly the kind of innocuous-seeming app most would think doesn’t have any ethical issues.
But it does. It distracted drivers, brought users to dangerous locations in the hopes of catching Pokémon, disrupted public infrastructure, didn’t seek the consent of the sites it included in the game, unintentionally excluded rural neighbourhoods (many populated by racial minorities), and released Pokémon in offensive locations (for instance, a poison gas Pokémon in the Holocaust Museum in Washington DC).
Quite a list, actually.
This is a shame, because all of this meant that Pokemon Go was not the best game it could be. And as designers, that’s the goal – to make something great. But something can’t be great unless it’s good, and that’s why designers need to think about ethics.
Here are a few things you can embed within your design processes to make sure you’re not going to burn to death, ethically speaking, when you finally launch.
1. Start with ethical pre-mortems
When something goes wrong with a product, we know it’s important to do a postmortem to make sure we don’t repeat the same mistakes. Postmortems happen all the time in ethics. A product is launched, a scandal erupts, and ethicists wind up as talking heads on the news discussing what went wrong.
As useful as postmortems are, they can also be ways of washing over negligent practices. When something goes wrong and a spokesperson says, “We’re going to look closely at what happened to make sure it doesn’t happen again.” I want to say, “Why didn’t you do that before you launched?” That’s what an ethical premortem does.
Sit down with your team and talk about what would make this product an ethical failure. Then work backwards to the root causes of that possible failure. How could you mitigate that risk? Can you reduce the risk enough to justify going forward with the project? Are your systems, processes and teams set up in a way that enables ethical issues to be identified and addressed?
Tech ethicist Shannon Vallor provides a list of handy premortem questions:
- How Could This Project Fail for Ethical Reasons?
- What Would be the Most Likely Combined Causes of Our Ethical Failure/Disaster?
- What Blind Spots Would Lead Us Into It?
- Why Would We Fail to Act?
- Why/How Would We Choose the Wrong Action?
What Systems/Processes/Checks/Failsafes Can We Put in Place to Reduce Failure Risk?
2. Ask the Death Star question
The book Rogue One: Catalyst tells the story of how the galactic empire managed to build the Death Star. The strategy was simple: take many subject matter experts and get them working in silos on small projects. With no team aware of what other teams were doing, only a few managers could make sense of what was actually being built.
Small teams, working in a limited role on a much larger project, with limited connection to the needs, goals, objectives or activities of other teams. Sound familiar? Siloing is a major source of ethical negligence. Teams whose workloads, incentives, and interests are limited to their particular contribution seldom can identify the downstream effects of their contribution, or what might happen when it’s combined with other work.
While it’s unlikely you’re secretly working for a Sith Lord, it’s still worth asking:
- What’s the big picture here? What am I actually helping to build?
- What contribution is my work making and are there ethical risks I might need to know about?
- Are there dual-use risks in this product that I should be designing against?
- If there are risks, are they worth it, given the potential benefits?
3. Get red teaming
Anyone who has worked in security will know that one of the best ways to know if a product is secure is to ask someone else to try to break it. We can use a similar concept for ethics. Once we’ve built something we think is great, ask some people to try to prove that it isn’t.
Red teams should ask:
- What are the ethical pressure points here?
- Have you made trade-offs between competing values/ideals? If so, have you made them in the right way?
- What happens if we widen the circle of possible users to include some people you may not have considered?
- Was this project one we should have taken on at all? (If you knew you were building the Death Star, it’s unlikely you could ever make it an ethical product. It’s a WMD.)
- Is your solution the only one? Is it the best one?
4. Decide what your product’s saying
Ever seen a toddler discover a new toy? Their first instinct is to test the limits of what they can do. They’re not asking What was the intention of the designer, they’re testing how the item can satisfy their needs, whatever they may be. In this case they chew it, throw it, paint with it, push it down a slide… a toddler can’t access the designer’s intention. The only prompts they have are those built into the product itself.
It’s easy to think about our products as though they’ll only be used in the way we want them to be used. In reality, though, technology design and usage is more like a two-way conversation than a set of instructions. Given this, it’s worth asking: if the user had no instructions on how to use this product, what would they infer purely from the design?
For example, we might infer from the hidden-away nature of some privacy settings on social media platforms that we shouldn’t tweak our privacy settings. Social platforms might say otherwise, but their design tells a different story. Imagine what your product would be saying to a user if you let it speak for itself.
This is doubly important, because your design is saying something. All technology is full of affordances – subtle prompts that invite the user to engage with it in some ways rather than others. They’re there whether you intend them to be or not, but if you’re not aware of what your design affords, you can’t know what messages the user might be receiving.
Design teams should ask:
- What could a infer from the design about how a product can/should be used?
- How do you want people to use this?
- How don’t you want people to use this?
- Do your design choices and affordances reflect these expectations?
- Are you unnecessarily preventing other legitimate uses of the technology?
5. Don’t forget to show your work
One of the (few) things I remember from my high school math classes is this: you get one mark for getting the right answer, but three marks for showing the working that led you there.
It’s also important for learning: if you don’t get the right answer, being able to interrogate your process is crucial (that’s what a post-mortem is).
For ethical design, the process of showing your work is about being willing to publicly defend the ethical decisions you’ve made. It’s a practical version of The Sunlight Test – where you test your intentions by asking if you’d do what you were doing if the whole world was watching.
Ask yourself (and your team):
- Are there any limitations to this product?
- What trade-offs have you made (e.g. between privacy and user-customisation)?
- Why did you build this product (what problems are you solving?)
- Does this product risk being misused? If so, what have you done to mitigate those risks?
- Are there any users who will have trouble using this product (for instance, people with disabilities)? If so, why can’t you fix this and why is it worth releasing the product, given it’s not universally accessible?
- How probable is it that the good and bad effects are likely to happen?
Ethics is an investment
I’m constantly amazed at how much money, time and personnel organisations are willing to invest in culture initiatives, wellbeing days and the like, but who haven’t spent a penny on ethics. There’s a general sense that if you’re a good person, then you’ll build ethical stuff, but the evidence overwhelmingly proves that’s not the case. Ethics needs to be something you invest in learning about, building resources and systems around, recruiting for, and incentivising.
It’s also something that needs to be engaged in for the right reasons. You can’t go into this process because you think it’s going to make you money or recruit the best people, because you’ll abandon it the second you find a more effective way to achieve those goals. A lot of the talk around ethics in technology at the moment has a particular flavour: anti-regulation. There is a hope that if companies are ethical, they can self-regulate.
I don’t see that as the role of ethics at all. Ethics can guide us toward making the best judgements about what’s right and what’s wrong. It can give us precision in our decisions, a language to explain why something is a problem, and a way of determining when something is truly excellent. But people also need justice: something to rely on if they’re the least powerful person in the room. Ethics has something to say here, but so do law and regulation.
If your organisation says they’re taking ethics seriously, ask them how open they are to accepting restraint and accountability. How much are they willing to invest in getting the systems right? Are they willing to sack their best performer if that person isn’t conducting themselves the way they should?
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BY Matthew Beard
Matt is a moral philosopher with a background in applied and military ethics. In 2016, Matt won the Australasian Association of Philosophy prize for media engagement. Formerly a fellow at The Ethics Centre, Matt is currently host on ABC’s Short & Curly podcast and the Vincent Fairfax Fellowship Program Director.
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 Explainer: Agape

How many people do you think we can love? Can we love everyone? Can we love everyone equally? The answers to these questions obviously depend on what the nature of this kind of love is, and what it looks like or demands of us in practice.
“Love is all you need”
Agape is a form of love that is commonly referred to as ‘neighbourly love’, the love ethic, or sometimes ‘universal love’. It rests on the idea that all people are our ‘brothers and sisters’ who deserve our care and respect. Agape invites us to actively consider and act upon the interests of other people, in more-or-less the same proportion as you consider (and usually act upon) your own interests.
We can trace the concept back to Ancient Greece, a time in which they had more than one word to describe various kinds of love. Commonly, useful distinctions can be made between eros, philia, and agape.
Eros is the kind of love we most often associate with romantic partners, particularly in the early stages of a love affair. It’s the source of English words like ‘erotic’ and ‘erotica’.
Philia generally refers to the affection felt between friends or family members. It is non-sexual in nature and usually reciprocal. It is characterised by a mutual good will that manifests in friendship.
Although both eros and philia have others as their focus, they can both entail a kind of self-interest or self-gratification (after all, in an ideal world our friends and lovers both give us pleasure).
Agape is often contrasted to these kinds of love because it lacks self-interest, self-gratification or self-preservation. It is motivated by the interest and welfare of all others. It is global and compassionate, rather than focussed on a single individual or a few people.
Another significant difference between agape and other forms of love is that we choose and cultivate agape. It’s not something that ‘happens’ to us like becoming a friend or falling romantically in love, it’s something we work toward. It is often considered praiseworthy and holds the lover to a high moral standard.
Agape is a form of love that values each person regardless of their individual characteristics or behaviour. In this way it is usually contrasted to eros or philia, where we usually value and like a person because of their characteristics.
Agape in traditional texts
The concept of agape we now have has been strongly influenced by the Christian tradition. It symbolises the love God has for people, and the love we (should) have for God in return. By extension, if we love our ‘neighbours’ (others) as we do God, then we should also love everyone else in a universal and unconditional manner, simply because they are created in the likeness of God.
The Jesus narrative asks followers to act with love (agape) regardless of how they feel. This early Christian ethical tradition encourages us to “love thy neighbour as thyself”. In the Buddhist tradition K’ung Fu-tzu (Confucius) similarly says, “Work for the good of others as you would work for your own good.”
Another great exponent of this ethic of love is Mahatma Gandhi who lived, worked, and died to keep this transcendent idea of universal love alive. Gandhi was known for saying, “Hate the sin, love the sinner”.
Advocates for non-violent resistance and pacifism that include Gandhi, Martin Luther King, Jr., and John Lennon and Yoko Ono also refer to the power of love as a unifying force that can overcome hate and remind us of our common humanity, regardless of our individual differences.
Such ideology rests on principles that are resonant with agape, urging us to love all people and forgive them for whatever wrongs we believe they have committed. In this way, agape sets a very high moral standard for us to follow.
However, this idea of generalised, unconditional love leaves us with an important and challenging question: is it possible for human beings to achieve? And if so, how far may it extend? Can we really love the whole of humanity?
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Big Thinker: Peter Singer

Peter Singer (1946—present), one of world’s most influential living philosophers, is best known for applying rigorous logic to a range of practical issues from animal rights, giving to charity to the ethics of abortion and infanticide.
Singer was born in Melbourne in 1946 to Austrian Jewish Holocaust survivors. As a teen he declared his atheism and refused to celebrate his Bar Mitzvah. After studying law, history and philosophy at Melbourne University, he won a scholarship to Oxford University, writing his thesis on civil disobedience. In 1996 he ran unsuccessfully for the Greens in the Victorian State Parliament, and he has held posts at Melbourne, Monash, New York, London and Princeton Universities. His impact on public debate and academic philosophy cannot be overstated.
A key aspect of Singer’s contributions is the idea of ‘equal consideration of interests’. This informs both his views towards animals and charity. It means that we should consider the interests of any sentient beings who have the capacity to suffer and feel pleasure and pain.
Singer is a consequentialist, which means he defines ethical actions as ones that maximise overall pleasure and reduce overall pain. Part of what makes him such a challenging and influential thinker is his application of utilitarianism to real-world problems to offer counter-intuitive yet compelling solutions.’
Are you speciesist?
While at Oxford, Singer recalls a conversation with a friend over lunch that was the “most formative experience of [his] life”. Singer had the meat spaghetti, whereas his friend opted for the salad. His friend was the “first ethical vegetarian” he’d met. Two weeks later, Singer became a vegetarian and several years later published his seminal work Animal Liberation (1975).
Singer’s argument for not eating meat is more-or-less the same as another utilitarian philosopher, Jeremy Bentham. Bentham wrote that “the question is not can they reason or can they talk, but can they suffer?” Similarly, Singer argues that animals have the capacity to suffer. Just as we rightly condemn torture, we should also condemn practices like factory farming that inflict unjustifiable pain on non-human animals. He coined the term ‘speciesism’ to describe the privileging of humans over other animals.
Giving to charity
In Singer’s essay “Famine, Affluence and Morality” (1972), he argues that people in rich countries have a moral obligation to give to charities that help people in poverty overseas. He uses an analogy of a drowning child: if we were walking past a shallow pond and saw a child drowning, we would wade in and save the child, even if this meant wrecking our favourite and most expensive pair of shoes. Likewise, because we know there are children dying overseas from preventable poverty-related diseases, we should be giving at least some of our income to charities that fight this.
Opponents to Singer argue that his view about giving to charity is psychologically untenable, and that there are differences between giving to charity and saving a drowning child. For example, the physical act of pulling a child out from water is more morally compelling than sending a cheque overseas. Other arguments include: we don’t know the child will definitely be saved when we send the cheque, fighting poverty requires a collective global effort not just an individual donation, and charities are ineffective and have high overhead costs.
Singer concedes that there may be psychological reasons why people would save the drowning child yet don’t give much to charity, but he says even if it seems strange, rationally there are no relevant moral differences between the cases.
Responding to the criticism that charities may not be effective has led Singer to be a proponent of ‘effective altruism’. In his book The Most Good You Can Do (2015) he describes how a number of charity evaluators can recommend the most cost-effective way to do good. Singer recommends giving on a progressive scale, depending on one’s income.
Instead of pursuing careers in academia, some of Singer’s brightest past students have decided to work for Wall Street to make as much money as possible to then give this away to effective charities.
Controversy around infanticide
Singer has faced sustained criticism and protest throughout his career for his views on the sanctity of life and disability – especially in Germany, where in the 90’s, his views were compared to Nazism and university courses that set his books were boycotted. While he has always been a staunch supporter of abortion on the grounds that a foetus lacks self-consciousness and the criteria of personhood, he argues there is no moral difference between abortion in the womb and killing a newborn. Furthermore, because a newborn cannot yet be classified as a person, if its parents do not want it to survive, or if it has an extreme disability meaning that keeping it alive would be very costly, there is potential justification in killing it.
Religious sanctity-of-life critics argue that Singer’s ethics ignore the fundamental sanctity of human life. Disability rights advocates argue that Singer’s views are ableist, explaining that the quality of life of a disabled person is less than that of a non-disabled person ignores the socially-constructed nature of disability – its harms and inconveniences are largely because the built environment is made for able-bodied people.
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Why purpose, values, principles matter

Why purpose, values, principles matter
Opinion + AnalysisBusiness + Leadership
BY The Ethics Centre 13 AUG 2019
In advising organisations about ethics and culture, our Ethics Centre consultants often start by asking a simple question: “Do you have an ethical framework?” What we’re trying to understand is whether the company has a well-defined purpose, supported by values and principles. It’s the bedrock upon which every successful and well-run company is built.
Over the last twenty years we have witnessed a veritable roll call of organisations who have faced an ethics crisis. And for some, this crisis has threatened their very existence. And while the individual factors will vary, there is often one underlying root cause of this failing – a drift from the organisation’s ethics framework.
An ethics framework is a critical foundation for any organisation. It expresses their purpose, values and principles – quite literally, what they believe in and what standards they’ll uphold. In making these visible, as well as living across everything they do, it allows the organisation to be the best possible version of itself, now and into the future.
If an ethics framework is practically useful, it will provide a way to diagnose ethics failure, apportion responsibility and offer a means to provide justice for victims. However, this is merely the minimum standard. It also provides the ideal that should be strived for.
An ethics framework demands something more than mere compliance. It asks employees to exercise judgement and accept personal responsibility for the decisions they make. In order to be effective, it must be consistently embraced by every member of the organisation.
- Values tell us what’s good – they’re the things we strive for, desire and seek to protect.
- Principles tell us what’s right – outlining how we may or may not achieve our values.
- Purpose is our reason for being – it gives life to our values and principles.
The power of a good ethics framework
A strong ethics framework will unite an organisation’s workforce under a common goal, creating a far better workplace culture in the process. It will help leaders make decisions that are consistent with purpose, and improve decision-making capacity across the organisation. It supports a company to be more adaptable to change and clearly demonstrates to clients, customers and other stakeholders what they stand for and where they’re headed.
A company will struggle to develop consistent workplace policies or a corporate strategy without an ethics framework. But the reverse is also true: with an ethics framework all of these processes become far easier to navigate.
Purpose
In designing an ethics framework, much is made of purpose statements – primarily because they tend to be the most visible, public-facing feature of the framework. Creating a great purpose statement is something of an art form, it needs to achieve a great deal in a few words. It should be inspiring, have an aspirational quality, and capture the essence of your company’s ‘why?’.
Ideally, purpose statements should describe how your company is satisfying a need in society or in the market. Examples include Disney’s “To make people happy” or technology powerhouse Atlassian “To unleash the power in every team”. We’re quite proud of The Ethics Centre’s purpose statement which is “To bring ethics to the centre of everyday life.”
Values and principles
Values and principles enable employees to distinguish between what is regarded as important and the means by which they should be pursued. They help to frame business activity to ensure it stays true to its purpose and contract with society. A good framework will be;
- Stable – will not change significantly (in its essence) over the long term
- Understandable – by all of those required to apply it in practice
- Practical – able to be applied in practice and with consistency
- Authentic – it will ‘ring true’.
Good for business
Having an ethics framework isn’t designed to maximise profits – it’s designed to protect and improve the relationship between business and society. But it does often benefit business as a commercial enterprise as well. By motivating employees and demonstrating the value and purpose of the business to them, they serve as ambassadors for the organisation.
Although purpose statements, corporate values and organisational principles aren’t a guarantee of perfect ethical conduct, they are a crucial ingredient in building a culture in which bad behaviour is discouraged and dis-incentivised. They’re also a flag of goodwill to stakeholders that an organisation is looking to serve humanity and not simply turn a quick buck.
Ethics frameworks are not magic bullets to solve an organisation’s problems – they won’t guarantee that all employees will do the right thing every time. But approached with the proper degree of care and sophistication, the very process of developing these codes can have a profoundly positive effect on the culture of an enterprise. In establishing the things you believe in and identifying the behaviours you wish to encourage, you establish a framework for a great corporate culture – one based on respect, trust, collaboration and accountability. And who wouldn’t want that?
Creating an ethics framework
It may surprise you to learn that many companies have no ethics framework at all. And of those that do, many are working with largely meaningless statements that offer little in the way of guidance. Some were written decades ago. Some were cooked up by marketing strategists as part of a corporate branding exercise. Whatever their provenance, there’s a sense that the framework has ceased to have any meaning for the people who work at the company.
Developing an ethics framework is only the starting point. Ensuring the framework is fully embedded and understood throughout an organisation and lived by its people is the harder challenge. Over three decades of consulting work, we’ve helped countless organisations to develop and embed their ethics frameworks. We’ve worked across multiple sectors and with companies of many shapes and sizes.
If you’d like to talk to The Ethics Centre about creating an ethical framework for your organisation, we’d love to hear from you.
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How to spot an ototoxic leader

How to spot an ototoxic leader
Opinion + AnalysisBusiness + Leadership
BY John Neil The Ethics Centre 13 AUG 2019
We all know about toxic leaders. There are plenty of them around. Some are especially skilled with the ability to use their words to grind down anyone they perceive as a threat.
I call these leaders ototoxic – named after the medical description of drugs that cause adverse reactions to the ears’ cochlea or auditory nerves.
Ototoxicity is a distinctive quality of a poor leader, who can leave a trail of damage.
Ototoxic leaders betray themselves by a number of logical fallacies – hallmarks of their communication style. US President Donald Trump has given us plenty of examples during his presidency.
They play the person not the argument
The ototoxic leader will go after a person’s character or pick on a personal trait. They take aim at anything personal, but will avoid addressing the logical merits of the argument. This is known as an ad hominem fallacy.
Donald Trump critiqued fellow Republicans – “Lyin’ Ted” (Cruz), “Lil’ Marco” (Rubio), “Low Energy Jeb” (Bush). There were also repeated references to “Crooked Hillary”. He repeatedly accused opponents of being “too aggressive”, (usually a woman) or “not forceful enough” (usually a man), or in the case of “Lil’ Bob” Corker, of not being “tall” enough to be taken seriously.
They use straw-man arguments
An ototoxic leader will also exaggerate, or blatantly fabricate, an opposing point of view. This allows them to position their perspective as more reasonable and practical. In the third presidential debate before his election, Trump accused Hillary Clinton of advocating an open border policy, misquoting comments she made in relation to free trade. In a climate of widespread national hostility towards immigration, the border wall seemed to many as the more reasonable option.
In the workplace, an ototoxic leader will use overblown rhetoric to belittle someone else’s initiative, exaggerating potential cost overruns or overstating other risks in order to then position their proposal as the more reasonable one.
They appeal to hypocrisy
This defensive strategy turns an initial criticism back on the accuser. Trump used this rhetorical flourish during his presidency after refusing to face criticisms that he didn’t take a position on the violence following the Charlottesville rally. Rebutting the criticisms of neo-Nazis and the Ku Klux Klan, Trump maintained that ‘many others’ had also done bad things, implying they were equally culpable.
In the workplace, an ototoxic leader can often be heard defending their actions using the appeal to hypocrisy. “You think I’m aggressive? What about that meeting last week when you didn’t agree with me? You were just as bad, if not worse!”
They use the firefighter arsonist tactic
Named after the rare syndrome where firefighters light fires intentionally only to later arrive as a hero to put it out, the ototoxic leader will overly dramatise a potential problem, at the same time pointing the finger of blame at others for causing it. Once the situation reaches a critical mass, the ototoxic leader will then step in with a last-minute solution, ‘saving the day’.
Trump is well versed in this tactic. Stoking anti-Muslim sentiment as early as March 2011 with his calls for then President Obama to show his birth certificate and trading on unfounded ‘birther’ claims, Trump proceeded to inflame fears throughout the election campaign. He threatened the mass deportation of Syrian asylum seekers while promising to create a database of all Muslims in the US, along with making false claims of seeing ‘thousands and thousands’ of people in New Jersey celebrating the collapse of the World Trade Centre Towers in 2001. Trump stepped in to solve the ‘problem’ by signing his two travel bans within the first 100 days of his tenure.
More recently, Trump repeatedly covered himself in glory after meeting Kim Jong-un at their historic first summit in June 2018. Mere months after painting Kim as “Little Rocket Man” who, according to Trump posed the greatest threat to Western civilisation and was enabled by his predecessors who “should have been handled a long time ago”, following the summit Trump celebrated the “success” of the meeting. He waxed lyrical about the leaders “tremendous” relationship, including the beautiful “love letters” he received from the North Korean dictator in the lead up to the summit, while going on to extol the virtues of Kim, including his “great personality”, his sense of humour, intelligence and his negotiation abilities. Following the script of the hero who rides in to save the day, Trump tweeted that “everybody can now feel much safer than the day I took office…there is no longer a nuclear threat from North Korea.”
In the workplace, the ototoxic leader will spark a flame of disquiet around a project or strategy then proceed to escalate concerns – often through back channel politics – before presenting a grand ‘solution’ that saves the day.
Passive and aggressive
Ototoxic leaders can be aggressive or passive. The actively toxic communicator, who uses aggressive and intimidating language to subordinate others, can be bombastic, opinionated and openly dismissive of those who have different views. Their default mode of questioning almost exclusively involves closed questions (yes or no). Their inability to be open and listen to other’s views is usually a symptom of their lack of empathy.
The passive ototoxic leader is no less poisonous. In one-on-one settings, they are an impatient listener and will quickly interrupt their interlocutor in order to express their own view, often cutting the other person off in mid-sentence.
This ototoxic leader will tend to become frustrated in meetings if the consensus view is running contrary to theirs, to the point they will actively disengage from what’s going on in the room. They will resist all attempts to re-engage them by looking to shut down the conversation wherever possible.
Energy suckers
The net effect of the ototoxic leader’s tactics and communication style is to de-energise those they come into contact with.
Research shows that these de-energising ties have a disproportionate impact on an organisation’s culture. They are a ‘toxicity multiplier’, reducing the levels of individual performance, employee engagement and general well-being.
A disproportionate level of conflict between teams is generated and trust decreases. Rather than investing the energy to achieve their goals, those who work under an ototoxic leader spend a disproportionate amount of time analysing the relationship and devising strategies to palliate the person.
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As Director of Education and Innovation at The Ethics Centre, John collaborates closely with a talented team of specialists and subject matter experts to shape the tools, frameworks, and programs that drive our work forward. He brings a rich and varied background as a consultant, lecturer, and researcher, with expertise spanning ethics, cultural studies, sustainability, and innovation. This multidisciplinary perspective allows him to introduce fresh, thought-provoking approaches that energise and inspire our initiatives. John has partnered with some of Australia’s largest organisations across diverse industries, to place ethics at the heart of organisational life. His work focuses on education, cultural alignment, and leadership development to foster meaningful and lasting impact.
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Save the date: FODI returns in 2020!

Save the date: FODI returns in 2020!
Opinion + AnalysisSociety + Culture
BY The Ethics Centre 7 AUG 2019
Festival of Dangerous Ideas (FODI), Australia’s original provocative ideas festival, returns in 2020 for its 10th festival. April 3 to 5 will be a milestone weekend of provocation, contemplation, critical thinking and preparation for the battles of the next decade.
Presented by The Ethics Centre, FODI 2020 will once again feature leading thinkers from Australia and around the world to interrogate the issues of today and prepare for the major shifts of tomorrow.
FODI Festival Director, Danielle Harvey said: “Over the past decade the number of avenues for people to talk and share their opinions has steadily increased, we are more connected than ever with like-minded people, but the cost has been significant. We are losing the ability to listen.
“Without the tools to listen to other opinions and contemplate new ideas, society risks fracturing like never before.”
“Without the tools to listen to other opinions and contemplate new ideas, society risks fracturing like never before. The Festival of Dangerous Ideas has always been an opportunity for deep thinking, carving out precious space for disagreement, difference of opinion and critical thinking.
“As we brace for 2020, FODI will celebrate its 10th anniversary by looking again to the future and presenting a cohort of FODI alumni, representing the world’s best thinkers, journalists, creators and specialists, giving Sydneysiders an opportunity to listen to what will be shaping the world tomorrow.”
The Ethics Centre Executive Director, Dr Simon Longstaff said:
“The Ethics Centre is thrilled to once again be presenting the Festival of Dangerous Ideas. One of The Ethics Centre’s strategic priorities is to build and sustain the ‘ethical infrastructure’ that underpins a free, dynamic and democratic society.
“Fragile societies break apart when challenged. The resilient cohere around a common desire to face the truth – even if it is hard to bear.”
“Fragile societies break apart when challenged. The resilient cohere around a common desire to face the truth – even if it is hard to bear. FODI tests the truth of the claim that we are a ‘civil’ society – and proves that even in moments of profound disagreement – we have the strength to live an ‘examined life’.”
Last year’s sell-out festival featured Stephen Fry, Rukmini Callimachi, Niall Ferguson, Megan Phelps-Roper, Chuck Klosterman and Toby Walsh.
More information, including the full program and festival venue, will be announced in the coming months. Visit festivalofdangerousideas.com to subscribe to be the first to hear our news.
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Drawing a line on corruption: Operation eclipse submission

Drawing a line on corruption: Operation eclipse submission
Opinion + AnalysisBusiness + LeadershipPolitics + Human RightsSociety + Culture
BY The Ethics Centre 6 AUG 2019
The Ethics Centre (TEC) has made a submission to the NSW Independent Commission Against Corruption (ICAC) regarding its discussion paper, The Regulation of Lobbying, Access and Influence in NSW: A Chance To Have Your Say.
Released in April 2019 as part of Operation Eclipse, it’s public review into how lobbying activities in NSW should be regulated.
As a result of the submission TEC Executive Director, Dr Simon Longstaff has been invited to bear witness at the inquiry, which will also consider the need to rebuild public trust in government institutions and parliamentarians.
Our submission acknowledged the decline in trust in government as part of a broader crisis experienced across our institutional landscape – including the private sector, the media and the NGO sector. It is TEC’s view that the time has come to take deliberate and comprehensive action to restore the ethical infrastructure of society.
We support the principles being applied to the regulation of lobbying: transparency, integrity, fairness and freedom.
Key points within The Ethics Centres submission include:
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- There is a difference between making representations to government on one’s own behalf and the practice of paying another person or party with informal government connections to advocate to government. TEC views the latter to be ‘lobbying’
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- Lobbying has the potential to allow the government to be influenced more by wealthier parties, and interfere with the duty of officials and parliamentarians to act in the public interest
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- No amount of compliance requirements can compensate for a poor decision making culture or an inability of officials, at any level, to make ethical decisions. While an awareness and understanding of an official’s obligations is necessary, it is not sufficient. There is a need to build their capacity to make ethical decisions and support an ethical decision making culture.
You can read the full submission here.
Update
Dr Simon Longstaff, Executive Director at The Ethics Centre, presented as a witness to the Commission on Monday 5 August. You can read the public transcript on the ICAC website here.
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Shadow values: What really lies beneath?

Shadow values: What really lies beneath?
Opinion + AnalysisBusiness + Leadership
BY John Neil The Ethics Centre 6 JUL 2019
Respect, integrity, communication, and excellence. They’re admirable and worthy corporate values – ones you’d proudly make official and put on the wall.
Unfortunately, those same values belonged to Enron. Only 12 months before declaring bankruptcy in 2001, the largest in US history at the time, Enron received plaudits for its 64 page Code of Ethics. It was named “America’s Most Innovative Company” by Fortune magazine and received numerous awards for corporate citizenship and environmental policies.
Enron’s failings have been well documented as the prototypical case study of what can happen when an organisation decouples its official values, principles and purpose – what we call an Ethics Framework – from its everyday behaviours.
It’s a perennial challenge for all organisations. Ensuring behaviour, policies, systems and processes are aligned with that ethical framework is no easy feat. If the managers of an organisation say one thing but consistently do something else entirely, it breeds cynicism and disconnection that permeates the entire workforce. Customers and other stakeholders eventually figure it out as well.
Hidden from view
Many organisations have a second set of values lurking beneath the surface. These unofficial values – no less powerful than the official ones – are called ‘shadow values’.
Uncovering shadow values can reveal deeper facets of an organisation’s actual operating culture. By proactively identifying and monitoring its shadow values, an organisation is better placed to see any early drift in the alignment of its culture from its values and principles.
Consider the fraudulent behaviour of Volkswagen engineers who deliberately programmed 500,000 diesel-powered vehicles to provide false readings during emissions testing. Despite the company’s explicit corporate values of excellence, professionalism and a commitment to integrity, it became clear through the accounts of investigators and employees, that a number of unofficial shadow values were dominating the organisation’s culture.
Volkswagen’s official and shadow values
In psychology, the dark side of human nature is often described as the alter ego. While Freud referred to the Id, Jung identified it as the shadow, referring to the sum total of all those unpleasant qualities we prefer to hide. The shadow gains its power through being habitually repressed. And it manifests in a multitude of symptoms and psychological disturbances.
Similarly, an organisation’s shadow values gain their power from being kept below the surface. At their worst, they are destructive mutations of the official values which pose an existential threat to the integrity of an organisation’s ethical culture.
Despite the official values of ‘teamwork’ and ‘respect for individuals’, Volkswagen’s implicit leadership model was widely recognised as one that valued ‘autocracy’ and delivering ‘success’ at any cost.
A focus on fear
A culture of ‘fear’ was common, with intimidation used as a primary motivator for achieving sales targets. Fear provided a bulwark against any dissenting voice being raised to challenge decisions. These voices were kept silent by a culture that fostered ‘internal competition’ and ‘secrecy’.
Shadow values can also throw into relief sanctioned organisational values, revealing subtle nuances in the way they are understood and practiced day to day. For Volkswagen, its stated value of ‘excellence’ was subsequently revealed to be a very specific type of value – ‘technical excellence’.
The value of technical excellence has been evident throughout the company’s history. Volkswagon turned to it in that 2015 scandal, just as it did in the 1970s when it was found guilty of similar manipulative practices to avoid emissions regulations.
These shadow values had their genesis in the shift in VW’s purpose. Following the appointment of Martin Winterkorn as CEO in 2007, Volkswagen set itself a goal: “To become the world’s largest automaker by 2018”. Winterkorn’s strategy was premised on developing a competitive advantage in ‘clean’ diesel rather than hybrids and other alternatives.
A shift in purpose
With tighter regulatory controls in the US, intense pressure was focussed on engineers to develop a technical solution, which they duly delivered, under the authority of the shadow values. In secretly modifying existing software capabilities that overrode pollution controls, Volkswagen went on to sell over 12 million illegal vehicles and met the target of becoming the “world’s largest automaker”, three years ahead of schedule.
This shift in purpose was not recognised formally in the company’s ethical framework. Allowing shadow values to proliferate unmoored the company from its purpose, values and principles. Indeed many of those shadow values were officially discouraged by VW’s ethical framework.
After his appointment in June 2017, new CEO Matthias Müller noted, “Our management culture needs to improve… openness, the courage to make innovations and speak one’s mind, as well as true willingness to cooperate are all essential elements… We need a solid system of values as a compass for our daily work.”
One hopes this “solid system of values” will be more attuned to the ones that might be still operating in the shadows.
At their worst, shadow values are in complete opposition to official values. At their best, they provide a nuanced expression of what an organisation really cares about. Either way, they are very revealing of an organisation’s true, operating culture.
The Ethics Centre is a world leader in assessing cultural health and building the leadership capability to make good ethical decisions in complexity. To arrange a confidential conversation contact the team at consulting@ethics.org.au. Visit our consulting page to learn more.
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The dark side of the Australian workplace

The dark side of the Australian workplace
Opinion + AnalysisBusiness + Leadership
BY The Ethics Centre 5 JUN 2019
The founder of a law firm recently explained long working days under high pressure at his firm, saying: “People come here with the knowledge and expectation that they’re going to have to work hard”.
He could have been speaking for any number of employers in high-stress industries.
As young graduates leave university to work in top-tier law firms, in hospitals, merchant banks and professional services, they are already well acquainted with hard work and competition. They have strived to become the best and brightest through many years of education, often polishing their resumes with extra-curricular achievements in sport, music and volunteer work – all the while supporting themselves with part-time jobs.
These young people know what it is like to “burn the candle at both ends”, to run themselves ragged getting ahead of the competition so they can get one of the prized entry-level jobs that may lead to continued success.
They expect to be worked hard. They probably don’t expect to be worked to death.
Two leading law firms have recently been investigated over complaints about “extreme working conditions”, where one solicitor warned that it had reached a “point someone will die or have some other physical or mental health episode’’.
An unprecedented move by WorkSafe
In one well-publicised example, WorkSafe Victoria had launched an investigation into King & Wood Mallesons in Melbourne after a similar complaint regarding overwork and exhaustion, particularly during the Banking and Finance Royal Commission.
King & Wood Mallesons chief executive partner, Berkeley Cox, says the legal industry is paying much closer attention to the issue of work stress.
“We have learnt so much over the past year and recognise that there is a lot more that law firms can and should be doing to improve the everyday work experience for individuals and the systematic issues at an organisational and industry-wide level,” he says.
“While we have much more to do on our journey, we want our workplace to be one where every individual has the opportunity to flourish.”
WorkSafe’s action is regarded as unprecedented in the legal industry and some pundits have nominated it as a “death knell” for the concept of the “billable hour” – whereby firms charge clients for each hour their lawyers work.
The billable hours system means that workers are incentivised to work longer, rather than smarter.
Certainly, the statistics around mental health in the legal profession are alarming.
Around 50 per cent of law students, 33 per cent of solicitors and 20 per cent of barristers report they have experienced depression. Further, 11 per cent of lawyers contemplate suicide each month, according to research published on the website of legal mental health charity, Minds Count (formerly the Tristan Jepson Memorial Foundation).
A punishing rite of passage
Investigating the causes of this crisis and exploring possible solutions usually leads back to an industry culture of being always-available to clients, unreasonable demands for fast turnarounds and the “billable hour”. There is also a long-held belief in the professions that young people will work punishing hours as a “rite of passage” that will pay off in the long run.
In the legal industry, Royal Commissions tend to amp up the pressure, with work going on in 24-hour cycles in 15-hour shifts, seven days per week, in an environment that is intolerant of mistakes or human frailties.
As it is, lawyers work longer overtime than professionals in any other field in Australia, according to a position paper by The Legal Forecast, a not-for-profit group that provides support for students and early-career lawyers.
Under discussion at a recent event, hosted by The Legal Forecast, was the exacting timetabling of the Hayne Royal Commission and the impact it had on lawyers, particularly junior staff.
DLA Piper Australia co-managing partner and Minds Count board member, Melinda Upton, asked: “Was it worth the sacrifice when you look at statistics on people committing suicide and entering depression? Did it have to be done that quickly?”.
This point was picked up by Scarlet Reid, a partner at McCullough Robertson Lawyers, who said she worked on the Hayne Royal Commission and is now working on this year’s Aged Care Royal Commission.
Reid said the Aged Care commission was proceeding at a “much slower pace” and questioned whether the banking Royal Commission really had to be completed in one year.
“Politics drives that as well,” she said. “We could slow down.”
She said many of the organisations involved in giving evidence to the Aged Care Royal Commission were not-for-profits that did not have the funds to pay for large legal teams – a factor that puts a brake on the pace.
Need to slow down
Partner at legal recruitment firm ECP Legal, Justin Whealing, said a senior banking corporate counsel told him he wished the law firms and their clients had teamed up to ask the commissioner for more time.
“I think the legal profession could do that better, in terms of presenting a united front to speak in one voice about how meaningful changes can be made for the betterment of the profession. Clients would get better advice as well and it would be more sustainable for the people in it,” Whealing said. He also advocated having an industry-wide standard, setting out conditions such as maximum work hours and mandatory breaks and using targets.
Reid acknowledged the bind that law firms find themselves in: “It’s very difficult when you’ve got clients needing to meet deadlines, getting into witness boxes. And, you know, it’s a balance”.
Some firms are using contract lawyers to help manage workload over peak times, says the head of Innovation and Project Delivery at Pinsent Masons, Alison Laird. Even without being involved in a Royal Commission, there are huge deadlines that must be met. “So we ramp up the team, and then we ramp them down again,” she says.
Getting rid of ‘billable hours’
Laird said things will not improve until law firms change the way they remunerate their people and get rid of the “billable hour” system, which drives lawyers to bill a certain number of hours per year to the detriment of their mental wellbeing. “It is the one thing that impacts innovation more than anything else,” she says.
At least one top tier firm, Corrs Chambers Westgarth, is dumping the billable hour concept (while adding an extra week of annual leave) and replacing them with annual billing targets, which allow for peaks and troughs of client-billed activity.
However, Melinda Upton warned that replacing the billable hours system cannot happen without the support of clients, who are likely to push back on any change. Member of The Legal Forecast NSW, Edwin Montoya Zorrilla, supports a move away from billable hours and offers more remedies: the automation of various legal tasks and integrating long-term thinking into practice management and recruitment.
“This discussion also includes more specific strategies such as optimising systems of delegation and work sharing, better communication with clients, and using technology-assisted project management tools,” he writes in an article for Westlaw.
“Yet, none of these strategies, however innovative, take effect overnight, and there remains a tendency to return to traditional means of meeting the bottom line.”
Encourage safe work
Upton said it is a responsibility of law firm partners and management to educate the partners about staff wellbeing and “to call it out when they don’t come to the table on it”.
They can also highlight examples where enforcing or encouraging safe work practices has worked well.
“Usually it means your attrition rates have improved, you’ve got a much happier team, you’ve got succession and talent mapping and progression going on, you get good client feedback. And clients really don’t care where you work.”
Reid says working shorter hours may mean that law partners have to accept they will make less money.
When partners discuss remuneration structures at a firm-wide level, they need to be talking about encouraging the sharing of work between teams, the use of contract lawyers and other ways to create a sustainable work environment.
“There is an element of almost a corporate greed associated with the driving of long hours … unless you’re going to change the remuneration structure, then it’s going to be hard to drive behaviour,” she says.
This article was originally written for The Ethics Alliance. The Alliance is a community of organisations sharing insights and learning together, to find a better way of doing business.

This article was originally written for The Ethics Alliance. Find out more about this corporate membership program. Already a member? Log in to the membership portal for more content and tools here.
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Why the future is workless

Predictions for the future of work are grim – depending on your point of view. Many of our jobs are being automated out of existence, but it looks like we’ll have much more free time.
Writer and Doctor of Philosophy, Tim Dunlop, says people and governments are going to have to rethink how we support ourselves when there isn’t enough paid work to go around.
Dunlop does not ascribe to the view often put forward by economists that technology will generate enough jobs to replace the ones that are destroyed by robotics and artificial intelligence.
“I don’t know if that’s necessarily true in the medium term… I think there’s going to be a really nasty transition for more than a generation,” says Dunlop, the author of Why the Future is Workless and The Future of Everything.
“We are going through this huge period of transition at the moment and we don’t really know where it’s heading. We’re at the bottom of the curve, in terms of what [new technologies] are going to be capable of.”
Dunlop says framing question around the future of work as “will a robot take my job?”, is reductive. Instead, we should be looking at what sort of job will be available and what the conditions will be for the jobs that are offered.
“If we are working less hours, or there is less work, or the economy just needs fewer people, and then we don’t have a technology problem, we’ve got a distribution problem,” he says.
The “hollowing out” of the job market means that middle-skilled jobs are disappearing because they can be automated. Trying to “upskill” people who have been displaced, or redirect them into jobs that need a human touch (such as caring jobs) is not an answer for everyone.
“Not everybody can have a high-skill, high-paid sort of job. You need those middle-level jobs as well. And if you don’t have those, then society’s got a problem.” he says.
Dunlop says one way of addressing the issue is a universal basic income: where everybody gets a standard payment to cover their basic needs.
“I don’t think you can rely on wages to distribute wealth in an equitable way, in the way that might have been in the recent past,” he says.
The idea of a Universal Basic Income has been around since the 16th Century and is unconditional – not based on household income.
In Australia, the single-person pension (now just over $24,000 per annum) might be seen as an appropriate level of payment, according to Dunlop, in an article written for the Inside Story website.
“It is basic also in the sense that it provides an income floor below which no one can fall. The payment is unconditional in that no one has to fulfil any obligations in order to receive it, and even if you earn other income you’re still eligible. That makes it universal, equally available to the poorest member of society as it is to the start-up billionaire,” he writes.
Much of the discomfort often voiced about such a scheme centres around the idea that people are being paid to “do nothing” and that it removes the incentive to work.
However, trials show that in developing countries, people use the money to improve their situation, starting businesses, sending children to school and avoiding prostitution. In Europe and Canada, people receiving the payment tend to stay in their jobs and entrepreneurship increases.
Trials of the Universal Basic Income are now taking place globally – from Switzerland to Canada to Kenya – but most are limited to the unemployed or financially needy, rather than being universal.
Dunlop says that, rather than worrying about whether people “deserve” the payment, we should accept the concept of “shared citizenship”. Whether we do paid work, or not, we are all contributing to the overall wealth of society.
Inequality comes when wealth gets divided up by those who do work that is paid and those who own the means of production. With a Universal Basic Income, everybody’s contribution is valued and people get a benefit from the roles they play in the formal and informal economy, he says.
So what will we be doing in the future if we are not doing paid work? Dunlop says we will still have our hobbies, passions and families – and we can derive just as much (if not more) meaning from those things as we do from our jobs.
We are already seeing evidence of efforts to reduce the hours of work, with companies trying four-day work weeks (paid for five), the Swedish Government trialling a six-hour workday, a French law banning work emails after hours.
Dunlop says a “work ethic” culture makes it hard for these reforms to succeed and unions tend to see a push for reduced hours as a “trojan horse” threat of increasing casualisation and insecure work.
“That’s where things like the French rule about emails probably comes in handy. It sets some parameters around what society sees as acceptable and maybe it needs some government leadership in this area.”

This article was originally written for The Ethics Alliance. Find out more about this corporate membership program. Already a member? Log in to the membership portal for more content and tools here.
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