Why businesses need to have difficult conversations

Let’s step back to examine the ethical foundation for conversation as seen by Socrates, who engaged in dialogue to converse.

This process involved asking and answering questions with the intent of sharing views in pursuit of a common goal towards a common good. This would then create a mutually accepted direction preventing any one person from pursuing a self-interested good.

Socrates felt these conversations allowed each to hold the other to account if what was presented was untrue. This process of back and forth questioning and answering draws on qualities of friendship, such as sharing, and allowing equal and fair time to respond, all while acknowledging the value and importance of each other’s points of view.

But what if you’re not friends? Or what if you feel your view should be prioritised? Conversations become essential when there is an urgency to resolve disagreements and there is a complex array of relationships with stakeholders who could be harmed or could benefit from the decisions that need to be made.

We are seeing this play out in all parts of society in attempts to address climate change.

There was a time in the 1900s when mining was crucial to the colony, with steamships, railways and steam mills playing a vital role in developing Australia’s economy. Today we recognise that past behaviour has and continues to contribute to the climate crisis.

Different organisations will be at different maturity stages in their path to a net zero future. There will be unintended consequences and changes in trajectories. To trust this process so that we can feel confident in addressing the trade-offs, we need to better understand it and be comfortable having these conversations.

What is missing that is preventing discussions from being focused on the ‘common good’?

Currently there is a stalemate at the Resolution Copper mine in Arizona between two Australian mining companies, BHP and Rio Tinto, and the Native American activist group, Apache Stronghold, claiming the land is sacred and shouldn’t be mined. The copper is needed to produce renewable energy and electric vehicles. 11 federally recognised tribes are part of the formal consultation process and they all have differing views around the project. At this stage conversation has failed and they are waiting on the law to determine next moves.

In 2023 a windfarm in Kaban, 49km south of Mt Emerald, QLD is due to start operations powering 96,000 homes. The project area includes 129 hectares of threatened species habitat and is home to greater gliders and the brood frog. The work done to date has come under heavy criticism from local conservation groups who see destroying the rich biodiversity as a means for greater wind energy as a complete oxymoron.

The issue is polarising for the general community, though, with some people seeing the project as a positive opportunity for employment and making the most out of a situation they feel they have no control over.

Others, like traditional owner Joyce Bean, broke down and cried after seeing the destruction caused to the land, saying “we didn’t have a say in it”. Traditional owners don’t have veto rights over projects on lands they claim native title on.

The acknowledgment of people’s dignity and worth is a principal element of a conversation. Has a lack of power or recognition eventuated in the local community being omitted from the conversation?

A TED Countdown Summit in Edinburgh was a platform for a difficult and at times emotional conversation on the trajectory of decarbonisation. The guests included Royal Dutch Shell’s global CEO, Ben van Beurden; Chris James, founder of the activist fund Engine No. 1; and Lauren MacDonald, a Scottish climate activist. The platform was formatted in such a way that each speaker was asked to present their position in addressing decarbonisation and the other two could ask a question of them which would then be answered – much like the Socratic method of enquiry.

The conversation broke down when MacDonald passionately presented a statement and question to van Beurden but was unable to stay sharing the  stage to hear the answer with the person she felt was responsible for a crisis situation in Scotland. The organisation had lost legitimacy in her eyes. The result was no conversation.

Greg Joiner, VP Renewables and Energy solutions at Shell, recognises how difficult it is to turn people’s views when trying to explain Shell’s corporate strategy  to reach net zero by 2050. He explains that playing a significant role in transitioning the energy sector ‘is not linear, it’s dynamic and iterative and there are unintended consequences”. He says that often models need to be redesigned creating discontinuities which are challenging for everyone and leave an organisation open to greenwashing accusations.

Does this suggest the best way forward is to not have conversations but rather do the work, meet the targets and let the results speak for themselves?

What is the benefit of conversation? As much as the exchange of ideas and thoughts is important, the ability to listen may be more so. In conversations we learn about people’s values and principles and emotional investment. We also gain insight into how others interpret and evaluate our ideas. All of this helps to develop empathy and think of new ways to approach a complex situation.

If we want to embed ethics into our business and decision-making, we need to continuously encourage conversations that monitor the circumstances and be willing to change our minds.

Trying to change people’s views or omit them from the discussion hinders or prevents the conversation. As humans we are fallible and opening ourselves up to different perspectives, even those we disagree with, creates new possibilities. If we want to protect ourselves, the animals and biodiverse planet we live on, we need to have conversations.

A Socratic discussion shows that how we communicate is often more important than what we say. We don’t need to be friends, but if we start conversations from a place of curiosity and respect, sharing and providing equal opportunity for reciprocity, then the conversation can remain mutually supportive, and we can successfully pursue a ‘common good’.

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.


Can there be culture without contact?

COVID-19 has stripped offices everywhere of employees and disrupted and transformed workplace culture. Fiona Smith investigates if office conduct has suffered a COVID fall-out.

Human Resource executives all across Australia share one burning question: How can their companies lure employees back into the office?

In little more than 14 months, COVID-19 has overturned decades of corporate culture – one in which employees sat at their desks during work hours, communed in canteens and coffee shops and partied in pubs and wine bars before taking part in the traditional commute. Some thought the end of lockdown would bring them flocking back to the cities.

Instead, working from home has spawned a new world of options, brought families closer together, made life partners work partners and sparked the redesigning of our homes to permanently include everything needed to telecommute.

It’s a subject that’s dominating headlines and research reports, and the results of The Ethics Alliance Business Pulse confirm it – employees and leaders alike now place a high value on flexibility. Sixty-three per cent of survey respondents say they prefer a hybrid model that blends the benefits of working from home and face-to-face time.

41% of Australians with a job work from home at least once a week
16% of people working remotely say they struggling with loneliness
14% of global employees say they work for an organisation with a strong ethical culture
77% of people say that being able to work from home post-COVID-19 would make them happier

(2021 data from ABS, Buffer State of Remote Work survey, Ethics and Compliance Initiative, and Owl Labs)

The survey finding subverts the idea that executive teams are in favour of employees returning to the office over any other workplace model. Seventy-seven per cent of respondents hold senior roles from managerial to board director positions and only 14 per cent can be considered to be ‘workers’.

At stake is more than just the use of real estate – it’s how organisations can continue to provide a satisfying workplace for their employees and how they can lay the foundation for future success. Many believe workplace culture – the neurodiversity effect of being among many of different abilities and opinions – is an essential driving force that creates new initiatives, gives projects their impetus and is the petri dish of business ideas. Others say new management techniques are needed to respond to a pandemic generational change.

New management techniques are needed to respond to a pandemic generational change.

Business leaders are coming to terms with the fact that a sizeable proportion of their workforces now comprise ‘COVID hires’ – people recruited in the past 18 months who haven’t set foot in the office.

Consultancy firm and The Ethics Alliance member Accenture is a case in point. The firm replenishes its ranks by hiring 100,000 people worldwide every year, a number that amounts to almost 20 per cent of its total workforce. That’s a lot of people to integrate into a workplace culture over 12 months – especially when done remotely and in a time of crisis.

Each new hire is screened for their ‘cultural fit’ and receives an induction into Accenture’s workplace systems, as well as its code of conduct.

This onboarding process gets staff ready to work and aims to ensure that they undertake their work at Accenture in the right way. When workplace culture is designed around contact, how can it be maintained when 20 per cent of the workplace have never been face-to-face with their new colleagues? And does it matter?

“The only cultural reference framework for employees is a conversation over these virtual meetings.They do the training, but they don’t see it in action.”

Bob Easton, Chairman of Accenture Australia & New Zealand, says people are slowly coming back to the office in Australia, but there are still many new Accenture employees around the world who have never met a colleague or client face-to-face.

“The only cultural reference framework for them is a conversation over these virtual meetings,” he says. “They do the training, but they don’t see it in action.”

Leaders question whether it is possible to embed an organisational culture when people can’t meet face-to-face. Before and after physical meetings, employees engage in small talk that can help promote a sense of communal belonging. When Zoom meetings end, the screen goes dark.

Dr Marc Stigter, Associate Director at Melbourne Business School, says managers are warning that the pandemic has created a ‘pressure cooker’, particularly for top managers and middle managers who are dealing with isolation, ‘Zoom fatigue’ and job insecurity.

“They have many kinds of challenges, but they still need to mobilise their teams and take those people with them,” says Dr Stigter, an international strategist who recently completed research for the Australian Human Resources Institute on the impact of the pandemic. “The workforce, in general, is under pressure to demonstrate value all the time,” he says.

Elisabeth Shaw, CEO of Relationships Australia NSW, believes companies now have two workplace cultures. There’s one group of employees who know each other well from working in the office and can draw on their past work stories and continue to create certain rituals, like sharing Friday night drinks in person or on Zoom. And another group who only know each other online. As they have never met physically, they will have to draw on their virtual relationship and Zoom meetings to build a bank of group memories.

One way of bridging the two work cultures is to have a buddy from each group looking after and creating cultural learnings and rituals to hold the group together. She believes the days of working full-time in the office may well be over as more employees opt to work part-time in the office and the rest at home. Increasingly, employers will have to manage a hybrid work model and create a more flexible work culture.

“The pandemic lockdown which forced employees to work from home, has broken all the old rules,” she says. “The hybrid model of working part-time in the office and part-time at home is going to be more important. It has also benefited more people than expected as many employees do not feel torn or stressed, as they can have a better work-life balance. They can now pick up their kids from school as they are not spending so much time travelling to and from work.

“This will mean a more diverse workplace where employers will be able to employ interstate workers or people working remotely from the country region which they previously would not have considered.”

A hybrid model “will mean a more diverse workplace where employers will be able to employ interstate workers or people working remotely”.

Shaw, who is a clinical and counselling psychologist, also suggested the hybrid model may lead to more business savings as employers can downsize their office space and rent large conference rooms when staff are required to attend whole day seminars or meetings.

However, employers will have to build certain business rules so that staff do not take undue advantage of flexible working hours. “We will have to navigate the needs of our customers, employers and employees as we move to a more flexible workplace,” she said.

However, she admitted that a flexible workplace is not the ‘Holy Grail’ for everybody. Some people still prefer face-to-face meetings, especially when they have to discuss a difficult workplace situation. “For online workers, it is not easy to navigate and read the signs that some people are not connected,” she said.

The office as ‘honeypot’

Domino Risch, workplace designer and Principal at design studio Hassell, says it’s possible to create a cohesive workplace even while adopting a hybrid work-from-home/work-from-office model. She says an appealing workplace can renew workplace culture on those days that employees are back in the office.

Risch says workplaces need to become more like ‘collective clubhouses’ if they are to create the sense of belonging that humans have developed over millions of years as social, group-based creatures who almost always work better together than alone.

Aside from creating workplaces that have been designed with human wellbeing in mind – that cater to our biophilia (our tendency to seek connections with nature and other forms of life) and our need for sensory diversity – they also need to deal in intangibles that create a more human-centric environment.

“What we’ve all missed from working from home is not our office or desk chair,” says Risch. Surveys around the world have found “people have missed people. They’ve missed contact, incidental conversation, debriefs on the way out of a meeting, overheard conversations in corridors and the opportunity to talk to people without it needing to be scheduled or online.”

Surveys around the world have found “people have missed people”.

She says these findings give us a clue as to how workplaces need to shift in terms of their fundamental purpose. Attracting people back into the office means creating spaces for collaboration, co-creation, synchronous thinking and shared storytelling. It’s only the very best design firms that can take a client’s strategic aspiration and intent, and use them to create a humanistic design solution, she adds.

The alternative to the collective idea, says Risch, are “factories of individual productivity”. These are offices that are simply a property and accommodation tool, and which lack all the requisite human aspects of good workplace design.

“Many of the organisations we work for ask us to think about ways to test, experiment, plan for and strategise exactly what the ‘collective clubhouse’ idea means for them,” she says.

“It’s super important to note though, that there is no magic wand. There is no one-size-fits-all solution – every organisation is different, with different values, culture, leadership and capability (and appetite!) for change.”

One thing’s for certain, Risch says, “fifteen months of a pandemic is never going to reverse the desire we have for belonging and contact – if anything it’s stronger now than ever before”.

 

Reflection from John Neil, Director of Innovation, The Ethics Centre

The idea that employees should return to the office represents a watershed – our response to immediate post-COVID challenges will set a course for what the future of work itself will look like.

Leaders can start by embracing the opportunity to reimagine what a creative, adaptable and human-centred working world can look like. They should be mindful of the powerful sunk cost biases and status quo at play. Our formative ways of working during COVID helped to dispel many of these, such as the belief that productivity is tethered to surveillance and control and that trust between employees and their employees can only be maintained when sharing the same four walls.

Culture is a manifestation of the physical environment and human relationships. Regardless of the relative configuration of office versus remote hours, the ability to be adaptive and responsive, to innovate and effectively deliver value, is closely correlated to culture – and particularly to levels of psychological safety.

Leaders therefore can have the biggest immediate impact in responding to their post-COVID challenges by doing three things:

Be consultative – seek input from their teams on issues that directly affect them
Be supportive – show empathy and concern for their people as individuals, not simply as employees
Be challenging – invite their teams to think differently by re-examining assumptions about their work and how they can best fulfil their potential.

 

This article was published as part of Matrix Magazine, an initiative of The Ethics Alliance.


Ethics Explainer: Pragmatism

Pragmatism is a philosophical school of thought that, broadly, is interested in the effects and usefulness of theories and claims.

Pragmatism is a distinct school of philosophical thought that began at Harvard University in the late 19th century. Charles Sanders Pierce and William James were members of the university’s ‘Metaphysical Club’ and both came to believe that many disputes taking place between its members were empty concerns. In response, the two began to form a ‘Pragmatic Method’ that aimed to dissolve seemingly endless metaphysical disputes by revealing that there was nothing to argue about in the first place.

How it came to be

Pragmatism is best understood as a school of thought born from a rejection of metaphysical thinking and the traditional philosophical pursuits of truth and objectivity. The Socratic and Platonic theories that form the basis of a large portion of Western philosophical thought aim to find and explain the “essences” of reality and undercover truths that are believed to be obscured from our immediate senses.

This Platonic aim for objectivity, in which knowledge is taken to be an uncovering of truth, is one which would have been shared by many members of Pierce and James’ ‘Metaphysical Club’. In one of his lectures, James offers an example of a metaphysical dispute:

A squirrel is situated on one side of a tree trunk, while a person stands on the other. The person quickly circles the tree hoping to catch sight of the squirrel, but the squirrel also circles the tree at an equal pace, such that the two never enter one another’s sight. The grand metaphysical question that follows? Does the man go round the squirrel or not?

Seeing his friends ferociously arguing for their distinct position led James to suggest that the correctness of any position simply turns on what someone practically means when they say, ‘go round’. In this way, the answer to the question has no essential, objectively correct response. Instead, the correctness of the response is contingent on how we understand the relevant features of the question.

Truth and reality

Metaphysics often talks about truth as a correspondence to or reflection of a particular feature of “reality”. In this way, the metaphysical philosopher takes truth to be a process of uncovering (through philosophical debate or scientific enquiry) the relevant feature of reality.

On the other hand, pragmatism is more interested in how useful any given truth is. Instead of thinking of truth as an ultimately achievable end where the facts perfectly mirror some external objective reality, pragmatism instead regards truth as functional or instrumental (James) or the goal of inquiry where communal understanding converges (Pierce).

Take gravity, for example. Pragmatism doesn’t view it as true because it’s the ‘perfect’ understanding and explanation for the phenomenon, but it does view it as true insofar as it lets us make extremely reliable predictions and it is where vast communal understanding has landed. It’s still useful and pragmatic to view gravity as a true scientific concept even if in some external, objective, all-knowing sense it isn’t the perfect explanation or representation of what’s going on.

In this sense, truth is capable of changing and is contextually contingent, unlike traditional views.. Pragmatism argues that what is considered ‘true’ may shift or multiply when new groups come along with new vocabularies and new ways of seeing the world.

To reconcile these constantly changing states of language and belief, Pierce constructed a ‘Pragmatic Maxim’ to act as a method by which thinkers can clarify the meaning of the concepts embedded in particular hypotheses. One formation of the maxim is:

Consider what effects, which might conceivably have practical bearings, we conceive the object of our conception to have. Then, our conception of those effects is the whole of our conception of the object.

In other words, Pierce is saying that the disagreement in any conceptual dispute should be describable in a way which impacts the practical consequences of what is being debated. Pragmatic conceptions of truth take seriously this commitment to practicality. Richard Rorty, who is considered a neopragmatist, writes extensively on a particular pragmatic conception of truth.

Rorty argues that the concept of ‘truth’ is not dissimilar to the concept of ‘God’, in the way that there is very little one can say definitively about God. Rorty suggests that rather than aiming to uncover truths of the world, communities should instead attempt to garner as much intersubjective agreement as possible on matters they agree are important.

Rorty wants us to stop asking questions like, ‘Do human beings have inalienable human rights?’, and begin asking questions like, ‘Should we work towards obtaining equal standards of living for all humans?’.  The first question is at risk of leading us down the garden path of metaphysical disputes in ways the second is not. As the pragmatist is concerned with practical outcomes, questions which deal in ‘shoulds’ are more aligned with positing future directed action than those which get stuck in metaphysical mud.

Perhaps the pragmatists simply want us to ask ourselves: Is the question we’re asking, or hypothesis that we’re posing, going to make a useful difference to addressing the problem at hand? Useful, as Rorty puts it, is simply that which gets us more of what we want, and less of what we don’t want. If what we want is collective understanding and successful communication, we can get it by testing whether the questions we are asking get us closer to that goal, not further away.


big-thinker-david-hume

Big Thinker: David Hume

big-thinker-david-hume

There are few philosophers whose work has ranged over such vast territory as David Hume (1711—1776).

If you’ve ever felt underappreciated in your time, let the story of David Hume console you: despite being one of the most original and profound thinkers of his or any era, the Scottish philosopher never held an academic post. Indeed, he described his magnum opus, A Treatise of Human Nature, as falling “stillborn from the press.” When he was recognized at all during his lifetime, it was primarily as a historian – his multi-volume work on the history of the British monarchy was heralded in France, while in his native country, he was branded a heretic and a pariah for his atheistic views.

Yet, in the many years since his passing, Hume has been retroactively recognised as one the most important writers of the Early Modern era. His works, which touch on everything from ethics, religion, metaphysics, economics, politics and history, continue to inspire fierce debate and admiration in equal measure. It’s not hard to see why. The years haven’t cooled off the bracing inventiveness of Hume’s writing one bit – he is as frenetic, wide-ranging and profound as he ever was.

Empathy

The foundation of Hume’s ethical system is his emphasis on empathy, sometimes referred to as “fellow-feeling” in his writing. Hume believed that we are constantly being shaped and influenced by those around us, via both an imaginative, perspective-taking form of empathy – putting ourselves in other’s shoes – and a “mechanical” form of empathy, now called emotional contagion.

Ever walked into a room of laughing people and found yourself smiling, even though you don’t know what’s being laughed at? That’s emotional contagion, a means by which we unconsciously pick up on the emotional states of those around us.

Hume emphasised these forms of fellow-feeling as the means by which we navigate our surroundings and make ethical decisions. No individual is disconnected from the world – no one is able to move through life without the emotional states of their friends, lovers, family members and even strangers getting under their skin. So, when we act, it is rarely in a self-interested manner – we are too tied up with others to ever behave in a way that serves only ourselves.

The Nature of the Self

Hume is also known for his controversial views on the self. For Hume, there is no stable, internalised marker of identity – no unchanging “me”. When Hume tried to search inside himself for the steady and constant “David Hume” he had heard so much about, he found only sensations – the feeling of being too hot, of being hungry. The sense of self that others seemed so certain of seemed utterly artificial to him, a tool of mental processing that could just as easily be dispatched.

Hume was no fool – he knew that agents have “character traits” and often behave in dependable ways. We all have that funny friend who reliably cracks a joke, the morose friend who sees the worst in everything. But Hume didn’t think that these character traits were evidence of stable identities. He considered them more like trends, habits towards certain behaviours formed over the course of a lifetime.

Such a view had profound impacts on Hume’s ethics, and fell in line with his arguments concerning empathy. After all, if there is no self – if the line between you and I is much blurrier than either of us initially imagined – then what could be seen as selfish behaviours actually become selfless ones. Doing something for you also means doing something for me, and vice versa.

On Hume’s view, we are much less autonomous, sure, forever buffeted around by a world of agents whose emotional states we can’t help but catch, no sense of stable identity to fall back on. But we’re also closer to others; more tied up in a complex social web of relationships, changing every day.

Moral Motivation

Prior to Hume, the most common picture of moral motivation – one initially drawn by Plato – was of rationality as a carriage driver, whipping and controlling the horses of desire. According to this picture, we act after we decide what is logical, and our desires then fall into place – we think through our problems, rather than feeling through them.

Hume, by contrast, argued that the inverse was true. In his ethical system, it is desire that drives the carriage, and logic is its servant. We are only ever motivated by these irrational appetites, Hume tells us – we are victims of our wants, not of our mind at its most rational.

Reason is, and ought only to be the slave of the passions and can never pretend to any other office than to serve and obey them.

At the time, this was seen as a shocking inversion. But much of modern psychology bears Hume out. Consider the work of Sigmund Freud, who understood human behaviour as guided by a roiling and uncontrollable id. Or consider the situation where you know the “right” thing to do, but act in a way inconsistent with that rational belief – hating a successful friend and acting to sabotage them, even when on some level you understand that jealousy is ugly.

There are some who might find Hume’s ethics somewhat depressing. After all, it is not pleasant to imagine yourself as little more than a constantly changing series of emotions, many of which you catch from others – and often without even wanting to. But there is great beauty to be found in his ethical system too. Hume believed he lived in a world in which human beings are not isolated, but deeply bound up with each other, driven by their desires and acting in ways that profoundly affect even total strangers.

Given we are so often told our world is only growing more disconnected, belief in the possibility to shape those around you – and therefore the world – has a certain beauty all of its own.


Ethics Explainer: Autonomy

Autonomy is the capacity to form beliefs and desires that are authentic and in our best interests, and then act on them.

What is it that makes a person autonomous? Intuitively, it feels like a person with a gun held to their head is likely to have less autonomy than a person enjoying a meandering walk, peacefully making a choice between the coastal track or the inland trail. But what exactly are the conditions which determine someone’s autonomy?

Is autonomy just a measure of how free a person is to make choices? How might a person’s upbringing influence their autonomy, and their subsequent capacity to act freely? Exploring the concept of autonomy can help us better understand the decisions people make, especially those we might disagree with.

The definition debate

Autonomy, broadly speaking, refers to a person’s capacity to adequately self-govern their beliefs and actions. All people are in some way influenced by powers outside of themselves, through laws, their upbringing, and other influences. Philosophers aim to distinguish the degree to which various conditions impact our understanding of someone’s autonomy.

There remain many competing theories of autonomy.

These debates are relevant to a whole host of important social concerns that hinge on someone’s independent decision-making capability. This often results in people using autonomy as a means of justifying or rebuking particular behaviours. For example, “Her boss made her do it, so I don’t blame her” and “She is capable of leaving her boyfriend, so it’s her decision to keep suffering the abuse” are both statements that indirectly assess the autonomy of the subject in question.

In the first case, an employee is deemed to lack the autonomy to do otherwise and is therefore taken to not be blameworthy. In the latter case, the opposite conclusion is reached. In both, an assessment of the subject’s relative autonomy determines how their actions are evaluated by an onlooker.

Autonomy often appears to be synonymous with freedom, but the two concepts come apart in important ways.

Autonomy and freedom

There are numerous accounts of both concepts, so in some cases there is overlap, but for the most part autonomy and freedom can be distinguished.

Freedom tends to broader and more overt. It usually speaks to constraints on our ability to act on our desires. This is sometimes also referred to as negative freedom. Autonomy speaks to the independence and authenticity of the desires themselves, which directly inform the acts that we choose to take. This is has lots in common with positive freedom.

For example, we can imagine a person who has the freedom to vote for any party in an election, but was raised and surrounded solely by passionate social conservatives. As a member of a liberal democracy, they have the freedom to vote differently from the rest of their family and friends, but they have never felt comfortable researching other political viewpoints, and greatly fear social rejection.

If autonomy is the capacity a person has to self-govern their beliefs and decisions, this voter’s capacity to self-govern would be considered limited or undermined (to some degree) by social, cultural and psychological factors.

Relational theories of autonomy focus on the ways we relate to others and how they can affect our self-conceptions and ability to deliberate and reason independently.

Relational theories of autonomy were originally proposed by feminist philosophers, aiming to provide a less individualistic way of thinking about autonomy. In the above case, the voter is taken to lack autonomy due to their limited exposure to differing perspectives and fear of ostracism. In other words, the way they relate to people around them has limited their capacity to reflect on their own beliefs, values and principles.

One relational approach to autonomy focuses on this capacity for internal reflection. This approach is part of what is known as the ‘procedural theory of relational autonomy’. If the woman in the abusive relationship is capable of critical reflection, she is thought to be autonomous regardless of her decision.

However, competing theories of autonomy argue that this capacity isn’t enough. These theories say that there are a range of external factors that can shape, warp and limit our decision-making abilities, and failing to take these into account is failing to fully grasp autonomy. These factors can include things like upbringing, indoctrination, lack of diverse experiences, poor mental health, addiction, etc., which all affect the independence of our desires in various ways.

Critics of this view might argue that a conception of autonomy is that is broad makes it difficult to determine whether a person is blameworthy or culpable for their actions, as no individual remains untouched by social and cultural influences. Given this, some philosophers reject the idea that we need to determine the particular conditions which render a person’s actions truly ‘their own’.

Maybe autonomy is best thought of as merely one important part of a larger picture. Establishing a more comprehensively equitable society could lessen the pressure on debates around what is required for autonomous action. Doing so might allow for a broadening of the debate, focusing instead on whether particular choices are compatible with the maintenance of desirable societies, rather than tirelessly examining whether or not the choices a person makes are wholly their own.


The case for reskilling your employees

Futureproofing the workforce doesn’t just make good business sense, it simply makes sense, writes Paul Rodger.

Like it or not, we’re in the middle of a skills revolution. The effects of digital transformation, environmental change and economic uncertainty have disrupted conventional career pathways, causing businesses to question what skills the workforce needs now and tomorrow.

According to the World Economic Forum’s Future of Jobs Report, as many as 75 million jobs are expected to be displaced by 2022 in 20 major economies. The good news: the report predicts a net increase in jobs by next year – driven by a demand for new capabilities. The bad news: 54 per cent of all employees will need to reskill or upskill in order to meet the demand.

But is it the role of businesses to upskill and reskill their staff in response to profound workplace changes? What’s the ethical role of employers in keeping their workers employed?

If the global pandemic has taught us anything, it’s that companies are capable of making decisions that can have a good social outcome, even if their motive is ultimately self-interest. Sometimes, doing the right thing just makes business sense.

“Most businesses are actually ethical in nature because to be otherwise is high risk,” says behavioural scientist Dr Attracta Lagan. “Businesses put systems and processes in place to maintain ethical standards, because it’s counter-productive for them not to do so.”

For James Mcilvena, Managing Director of Lee Hecht Harrison (LHH) South APAC, an employment advisory firm specialising in organisational transformation, the question of who should reskill workforces is a no-brainer. “Leaving aside for a moment the kudos that come with doing the right thing, it makes financial good sense for organisations to upskill and reskill their people,” he says.

Aside from keeping institutional knowledge within a business, there is the simple benefit that upskilling and reskilling workers can be done for significantly lower cost than undergoing a restructure, paying out redundancies, and then hiring new staff and onboarding them. Workers need to be considered renewable, not replaceable, Mcilvena says. “Treating people as single-use, like you would a plastic kitchen set, doesn’t make sense from a corporate social responsibility perspective,” he adds.

“Treating people as single-use, like you would a plastic kitchen set, doesn’t make sense from a corporate social responsibility perspective.”

– James Mcilvena, LHH South APAC

Employees who have worked for an organisation for several years have a knowledge of that organisation’s needs, protocols and partner relationships that can’t easily be replicated. An organisation with a flexible and committed workforce is also one that can readily adapt to new shifting business paradigms.

Retaining staff by equipping them with the means to take on new skills has the added advantage of helping a business attract new talent. Staff members who experience the benefits of ongoing career development will usually share their positive experiences with others. Instilling a culture of professional growth can thus help strengthen an organisation’s reputation and bring in new candidates who value reskilling and upskilling opportunities.

“Boards should be kicking arse if management isn’t looking at these aspects of their workforce management,” says Mcilvena.

The need for businesses to stay on the front foot is a view shared by Adecco Group ANZ CEO Preeti Bajaj, who states that organisations’ ability to adapt to digital transformation depends on their levels of maturity.

“We at Adecco work with a spectrum of companies from proactive companies through to those who react in the moment,” she says. “Those that have greater maturity in understanding the reskilling/upskilling challenge have already made the case for workplace change – they have made the case to us and they also drive it internally themselves.”

[Companies] that have greater maturity in understanding the reskilling/upskilling challenge have already made the case for workplace change.”

– Preeti Bajaj, Adecco Group ANZ CEO

Bajaj strikes a positive note for businesses that have been able to reimagine capitalism and place good outcomes for workers alongside earning a profit. She puts forward the example of Unilever as a company that has successfully reshaped its business around sustainability and practices designed to encourage and retain staff.

“The important point to make is that digital disruption is driving the structural shifts that are forcing organisations back to the drawing board. We’re seeing organisations reshape their business models and using that as an opportunity to incorporate sustainable workplace practices into those business models,” says Bajaj.

Change for the good

When considering the role organisations have to play in safeguarding the employability of their staff we must take into account the interdependent relationship that exists between business and society. “Work is such a major institution that it isn’t right to separate the world of work from the rest of society,” says Dr Lagan. “Big companies around the world recognise that they have an ethical responsibility to ensure that their employees remain employable – if not with them directly, then with someone else.”

Barriers to change exist, as is often the case when there is a need to recalibrate long-held assumptions. Companies must start to consider staff reskilling programs as an investment rather than an expense on a P&L sheet. They must have confidence in their workforce analytics so they can understand what skills they need of their staff – and generate a roadmap so they can equip them with those skills. Governments, too, have a role to play in incentivising businesses, but they need to think beyond short-term election cycles.

On the flipside, there is agreement on how organisations can more readily adapt to change, such as recognising the need for reskilling and upskilling considerations to move outside of HR departments and have them form part of a wider organisational strategy – complete with input by boards and senior management.

“These days organisations need to be learning organisations – everyone needs to have the opportunity to reskill themselves in tune with changes in the marketplace,” says Dr Lagan. “Remember that the technological shifts we’re seeing at the moment can be both an enabler and a threat to employability,” she says. “At the end of the day, to apply an ethical business lens is to make a choice – and the best choice a business can make is one that impacts positively on their employees and wider society.”

“The technological shifts we’re seeing at the moment can be both an enabler and a threat to employability.”

– Dr Attracta Lagan, Co-Principal at Managing Values

Why you should prioritise retaining not replacing your employees

• Businesses have a responsibility to ensure their employees remain employable.
• They’re well-placed to understand what skills are needed in future.
• Failure to keep staff acts as a burden to governments, family support networks and an underfunded mental health system.
• Employees are inspired to work for an organisation with social purpose.
• The market will reward businesses whose reskilling programs allow them to remain competitive.
• A culture of upskilling allows for adoption of new technological solutions and innovative business practices.
• Providing personalised career pathways for staff is appealing to the next generation of talent.

62% think businesses have a duty of care to reskill workers whose roles will be made redundant by automation.

– The Ethics Alliance Business Pulse survey

Reflection from Dr Simon Longstaff, Executive Director of The Ethics Centre

Economies are on the brink of changes that will be at least as profound as the Industrial Revolution in their impact on individuals and whole societies. Technological innovation has the capacity to reshape the world of work, finally relieving humans of the drudgery, exposure to danger and the back-breaking labour that has characterised the work of many, for millennia.

However, the promise of a ‘golden age’ casts a long shadow for those who might be displaced by the automated systems and robots that will usher in almost unimaginable prosperity. Indeed, if any force will slow the process of innovation, it will be the political weight of people who fear (rather than embrace) the future.

It follows that every business (and society as a whole) has a vested interest in ensuring that change is carefully managed in a just and orderly manner.

 

This article was published as part of Matrix Magazine, an initiative of The Ethics Alliance.


Hindsight: James Hardie, 20 years on

Two decades ago the scandal surrounding James Hardie switched from the health havoc its products caused to the mishandling of victims’ compensation. In this rare interview with The Ethics Alliance’s Cris Parker, former James Hardie chair Meredith Hellicar reveals how stepping into the firing line left her stronger for the experience.

Corporate scandals can create chaos indiscriminately, far beyond the organisation involved. Lawyers descend, social media accounts are cancelled, computer access denied and journalists start blocking the driveway. Everyone gets hurt. For those who stand accused of transgression, pain is unavoidable. While they try to manage their own crisis, the lives of their families, friends and workmates are also thrown into turmoil.

Meredith Hellicar, former head of James Hardie, is well aware of how unforgiving the Australian public can be. But she still believes it was her duty to step in and help the company she served and the victims of a terrible consequence of its business.

“It has always been inappropriate to speak of the toll this saga took on the personal lives of the board and some executives because of the extent of the horror of dying from mesothelioma,” says Hellicar.

“However, the Hardie people were all humans, too.”

“It has been inappropriate to speak of the toll this saga took on the personal lives of the board and executives … However, the Hardie people were humans, too.”

It’s well documented that ongoing chronic stress can cause or exacerbate many serious health problems. Hellicar says it’s “no coincidence” that one director died of cancer, another had a cancer diagnosis, an investor relations executive suffered a brain aneurysm, an assistant in the office suffered a miscarriage and one of the communications team committed suicide in the two years after the James Hardie scandal became front page news. “But, in the eyes of the public, none of these people deserved anything but derision,” she says.

Lessons learned

Looking back, Hellicar believes there are many lessons – both practical and ethical – from her story for boards and directors in corporate Australia today. Not least that, in a world that demands more corporate governance, keeping up with 1000-page board reports is increasingly impossible. In 2007, the High Court of Australia found the James Hardie board breached its duties by approving the release of a potentially misleading statement to the stock exchange in 2001.

In a world that demands more corporate governance, keeping up with 1000-page board reports is increasingly impossible.

That statement said that the company – which had once dominated the asbestos industry in Australia – had fully funded the foundation responsible for paying compensation to people suffering asbestos-related diseases, such as mesothelioma. It was later found that there was an estimated shortfall in funding of about $1 billion. Justice Ian Gzell of the New South Wales Supreme Court was moved to issue a scathing judgement – and single out Hellicar as “an unsatisfactory witness”.

However, his ruling was controversial. The directors had argued they had not approved the media release. And after appeals in which directors claimed they had been punished enough by the adverse publicity and strong support from prominent Australians, their period of suspension was reduced from five years to two. Talk to many of Australia’s business leaders today and they are quick to voice admiration for Hellicar and respect for the way in which she behaved under fire.

Hellicar had taken the chair of James Hardie from Alan McGregor in August 2004 when his health deteriorated. Hellicar says she wasn’t forced to take on the position of chair, but chose to just before a Royal Commission delivered its report and only weeks before the AGM. As a seasoned director she was well aware this meant she was ultimately responsible for the behaviour of the organisation by being answerable to/accountable for any wrongdoing, regardless of whether or not she was personally culpable and merited condemnation. But she says she felt she was the right person to ensure ongoing support to the victims and reward the shareholders for staying with the company. Australia has the second-highest mesothelioma death rate in the world, with about 700 people dying from it each year. James Hardie’s victims ran a strong media campaign for compensation, fronted by Bernie Banton.

[Hellicar] was well aware … she was ultimately responsible for the behaviour of the organisation … regardless of whether or not she was personally culpable.

At the first opportunity, despite pushback from lawyers, Hellicar apologised to the asbestos victims that the compensation fund had proven to be underfunded. During a judicial inquiry, an investigation and civil action by the Australian Securities and Investments Commission (ASIC), three court cases and a redetermination of penalties over a total of nine years, the seven board members argued they had not approved the statement about compensation funding. Nonetheless, the directors were banned from serving as board members for two years and three months.

Hellicar’s illustrious career had included board positions on AMP, Amalgamated Holdings and the Southern Cross Airport Group. She had also held executive positions such as chief executive of Corrs Chambers Westgarth and managing director of TNT Logistics Asia.

The ban was a shock and the whole process left her “completely destroyed” and “totally reviled”.

Pitfalls for boards

Hellicar speaks of being raised by a father who was a used car salesman and often sacked because he was “obsessed with honesty”. She says honesty is a virtue she herself holds dear. While maintaining that she had tried to do the right thing for people harmed by James Hardie’s asbestos products, Hellicar has accepted the board fell short in its oversight of the executive team.

One of the contributing factors, she says, was “the failure of we directors to fulfil one of the core expectations of company directors; namely, to maintain high-quality peripheral vision and to ask just one more question of management, even in the face of seemingly adequate explanations first time”.

People expect boards to be across absolutely everything occurring in their organisations, but Hellicar says this is an impossible task.

Legal minefields include the assumption of knowledge. If a director has been included on a distribution list of a document, they will have been deemed to have read it, she says.

“Politicians and the media educate society to think that, if you’re the CEO or the board, you have to know everything,” she says. “The moment a CEO says, ‘I didn’t know’, the response comes back: ‘Oh, come on, how could you not know?’”

Before each board meeting, directors receive a board pack of between 200 and 1000 pages that they are expected to read. They may have up to a dozen scheduled meetings each year, extra committee and ad hoc sessions, and serve on several boards.

In an attempt to ensure no stone goes unturned and fully informed decisions are made, corporate governance rules have created an environment that makes it extremely difficult for directors to do their job at the standards expected.

Corporate governance rules have created an environment that makes it extremely difficult for directors to do their job at the standards expected.

Recently at a Governance Institute of Australia function, Philip Chronican, the chairman of National Australia Bank, said: “It’s not enough to turn up to a meeting, review a paper and check that it complies with all the rules and policies … Unless governance has a purpose to it, then it’s just box ticking.”

Hellicar also issued a warning about the tabling of documents at board meetings, “particularly when directors dial into meetings”, she says. “Our US directors on the phone back in 2001 were found by the court at first instance to have approved the release (of the financial state of the compensation fund) because they had not expressly abstained or dissented – even though the court agreed they had not seen it.”

Whether company boards are now ‘fit for purpose’ was the subject of a 2019 paper by Stephen Bainbridge, the William D. Warren Distinguished Professor of Law at UCLA School of Law. “Although directors spend more time on board activities today than they did 50 years ago, they are still ‘part-timers, the vast majority of whom have … employment elsewhere, which commands the bulk of their attention and provides the bulk of their pecuniary and psychic income,” he writes.

Bainbridge argues that directors spend too much time on regulatory and compliance matters, rather than oversight, and suffer a serious ‘information asymmetry’ compared with the full-time executive team.

“Directors … suffer a serious ‘information asymmetry’ compared with the full-time executive team.”

A different standard for women?

Hellicar acknowledges boards have to be held accountable – but she says too often people are demonised when something goes wrong, or a mistake is made. And she feels it is particularly toxic when public shaming leans heavily on questions of sexism.

Catherine Brenner, who was appointed to the board of AMP Life (a subsidiary of AMP), chaired by Hellicar in 2007, stepped down from her role as AMP Chair in 2018. This was in response to issues raised in the 2018 Hayne Royal Commission concerning the preparation of the Clayton Utz report on AMP’s fee for no service issue.

Brenner has been cleared of any personal wrongdoing. However, she was subjected to widespread public criticism regarding her qualifications and much was delivered through a gender lens, describing what she was wearing and questioning her role as a mother.

[Brenner] was subjected to widespread public criticism regarding her qualifications and much was delivered through a gender lens.

Although Brenner stated, “I would not want my experience to prevent others considering a future on listed boards, particularly women, as they bring a very different perspective to men and have much to offer corporate Australia,” the reality is female leadership has stalled.

As of February 2021, 32 per cent of ASX 200 boards are women, but only 10 females hold the CEO roles. Playing an active role in Chief Executive Women (CEW) and the 30% Club, a movement for gender balanced boards, Hellicar feels strongly about the quota merit debate.

“If you have to ask for quotas ‘or’ [make hiring decisions based on] merit then you’re assuming that somehow women are less meritorious than men. There is no evidence at all that women are less intelligent or qualified, none at all!”

Are women subject to more scrutiny and personal abuse when forced to step down from powerful positions? Hellicar says the fact that she was a female in charge intensified reactions.

“I find it ironic that so many of the insults thrown at Julia Gillard – which have, rightly, horrified people – were hurled at me without a word of reproof,” she says. “I received a series of serious death threats, which required security around my home. The media staked out our house from before dawn until after dark, making the trip to school each morning with our daughter both hazardous and stressful for us all.”

Hellicar’s reading of the situation is backed by research, including a study of financial advisors by Mark Egan and colleagues at the Harvard Business School in 2018. Looking at what happens when advisors make mistakes, the researchers found that female financial advisors are 20 per cent more likely to be fired for misconduct than men. They are also 30 per cent less likely to find another job in the industry.

A lack of forgiveness, combined with the vilification of those who knowingly or unwittingly transgress, means that people are under enormous pressure to cover up their errors. The punitive response discourages the sort of transparency that leaders require to deal with risk.

Hellicar says if she had a magic wand, she “would simultaneously inject everyone with this huge dose of kindness and a huge dose of ‘speak up when you see something that you think is wrong’”. She quotes her former James Hardie board colleague, Peter Willcox, who said: “Bad news isn’t like wine. It doesn’t get better with age.”

“Bad news isn’t like wine. It doesn’t get better with age.”

Make a mistake and rebound

Losing her career in the boardroom has had bittersweet consequences for Hellicar. Psychiatry had been a consideration in her university days and realising no ASX-listed company would risk appointing her to the board for fear of persecution, Hellicar reinvented herself by studying a Masters degree in Psychotherapy.

She is now an executive coach (as Australia and New Zealand executive chairman of Merryck & Co.), volunteers as a crisis counsellor with Lifeline once a week and is a mentor for public school students. Hellicar feels you can’t be successful in mentoring roles “unless you’ve got things in your life you’d wish you’d done better”.

Hellicar believes our penal system should be focused on rehabilitation rather than punishment but says that people often (not always) deserve a second chance. She has found strengths of reserve to emerge from the corporate shaming she experienced and is now an active contributor to the ethical education of business leaders and corporate women.

“I have a view that, surely, people are entitled to do something stupid – and they’ll be forgiven. But that’s not how the community thinks anymore. For some reason, we don’t believe people should be allowed to recover from their mistakes,” she says. But “we know people can learn from their mistakes”. The very fact that people have faced a traumatic public failure will sometimes leave them “richer for the experience”.

“Surely, people are entitled to do something stupid – and they’ll be forgiven.”

She adds: “In the US, the more scar tissue you have, the more sought-after you are. Not in Australia.”

“Surely, people are entitled to do something stupid – and they’ll be forgiven.”

 

The Ethical Lens

Cris Parker
Head of The Ethics Alliance

The Ethics Centre Nearly two decades have passed since Meredith Hellicar’s experiences at James Hardie. What can we learn?

1. Respect for person is one of the primary principles in ethics and refers to the consideration and empathy that any human being deserves simply by virtue of being human. It calls on us to respect the intrinsic dignity of anyone. The way we behave towards other people is an expression of our own character and values and so treating people with respect is not motivated by whether they deserve it but rather because doing any less would diminish our own character.

2. Diversity is essential as boards look to navigate the increasing dynamic and complex issues organisations face today – not least to mitigate biases which can either silence voices, such as authority or status quo bias, or which can lead to individuals seeking out like-minded counterparts to corroborate their point of view, such as confirmation bias or group think.

3. Decisions in the board room require stakeholder trade-offs. An organisation possessing a strong ethical foundation developed through a well-defined purpose, values and principles will assist boards as they navigate competing interests and guide decision-making that is just and good.

4. A positive culture in the boardroom is built on transparency and accountability. This means an environment where directors can ask the hard questions, and where executive management are encouraged to share bad news without fear of persecution.

 

This article was published as part of Matrix Magazine, an initiative of The Ethics Alliance.


Vaccination guidelines for businesses

Businesses are having to address complex ethical questions about the extent to which a person’s vaccination status should be a condition of employment.

Here are some guidelines to consider:

1. There is a difference between a mandatory requirement (where there is no choice) and a condition of employment (which people can choose to meet as they think best).

Many jobs impose conditions of employment that relate to a person’s health status (including whether or not they have been vaccinated).

2. Respect and promote the maximum degree of freedom of employees – limited only by what is required to meet one’s obligations to others.

In determining this it’s important to consider:

  • The nature of any duties owed to other people – including employees, customers, and members of the community more generally.
  • The specific context within which people will come into contact with your employees e.g. frequency, proximity, location – and estimate the way these variables shape ‘the risk envelope’.

3. Determine if a legitimate authority (e.g. a government) has made any rules.

This includes Legislation, regulation, public health orders, etc. that determine how the business must act. For example, governments may set license conditions that ‘tie the hands’ of specific employers.

4. Actively seek alternative means by which employees might perform their roles, even if they are not vaccinated.

Note, alternatives must be practical and affordable.

5. Determine who bears the burden (including the cost) of alternative measures.

For example, should employees who choose not to be vaccinated be required to be masked, or to use rapid antigen testing at their expense?

6. Consider how roles might be reassigned amongst the unvaccinated.

With priority given to those with medical exemptions.

7. Treat every person with respect – ensuring that no person is ridiculed or marginalised because of their choice.

But note that respect for one person or group does not entail agreement with their position; nor does it void one’s obligations to others or your right, as an employer, to advance your own interests.

8. Be prepared to adjust your own position in response to changing circumstances.

Including evidence based on the latest medical research relating to vaccine safety and efficacy, etc.

 

Read more on the difference between compulsory and conditional requirements here.


Why we need land tax, explained by Monopoly

Most people know the game Monopoly. But few are aware Monopoly was inspired by political economist Henry George’s warning against a dystopic society where land, water and minerals are owned by the dominant few.

To win in Monopoly, first you buy natural resources. Then you monopolise the land. Add some houses and hotels. And finally, force your adversaries into bankruptcy. In the game, it helps to be strategic, but mainly it helps to be lucky. Lucky to arrive first. Lucky to be able to hoover up the best land. In the end, lucky to crowd out the others, making them indigent losers.

Henry George was a brilliant self-taught 19th century American political economist. An advocate for free-trade and an opponent of protectionism, George is however best known for his criticism of the monopolisation of natural resources, arguing this both inhibits economic efficiency and is manifestly unfair. To achieve natural resource equality, George argued natural resources should be taxed at the level it would cost to rent the “unimproved” land. These taxes could be used to abolish other taxes (George’s position was to abolish all taxes except land tax), help fund government expenditure, such as the military, or redistribute in equal proportion to citizens.

Georgism is not an argument for material equality in any meaningful sense. Equal natural resource ownership is consistent with large levels of inequality when it comes to income and the ownership of non-natural assets. A Georgist might argue individuals own 100% of their labour income; that the industrious builder deserves his multiple houses (but not land), cars and boats, and that these are his alone; that the tech entrepreneur deserves her billions but has no right to buy up huge swathes of land. A Georgist position is consistent with minimal state intervention across welfare, education funding and paid parental leave.

The ideas of Henry George have garnered support from various quarters. Economist Joseph Stiglitz has argued Henry George’s proposal could fund the optimal supply of local public goods. Leader of the Chicago School of Economics Milton Friedman said, “in my opinion, the least bad tax is the property tax on the unimproved value of land, the Henry George argument of many, many years ago”.

One reason why equal natural resource ownership is preferable is because the alternatives are so underwhelming.

The alternatives of the ideological left, crudely speaking, have disastrous economic consequences. Under collective ownership, government ineptly decides what is produced from natural resources, undermining individual choice and failing to respect citizens. While under common ownership, people use natural resources whenever and however they choose, destroying the environment and economy, as predicted by the tragedy of the commons.

The alternative approaches of the ideological right, again crudely speaking, have their own problems. Primacy is given to first arrivals (though curiously, this line of argument is seldom extended to First Nations people), treating citizens unequally. Like Monopoly, first arrivals win, and second arrivals lose. These arguments typically rest on the ambiguous liberal Lockean proviso that “enough, and as good, left in common for others” or the harsher libertarian Nozickian argument that non-landowners need only pass a subsistence baseline living standard (essentially, non-landowners can eat and have water). But these claims ignore that natural resources are not made by anyone. And if no one has done anything to deserve the unimproved natural resources, and citizens of a country are equal, why are they granted such unequal rights over natural resources, the literal foundation of a country?

To Henry George, every citizen has an equal moral claim to the earth and without this, there is no equality among citizens.

In Australia, we are something of a Hasbro Monopoly ‘Special Edition’. Tech billionaires and their ilk hold some hundreds of millions worth of natural resources, while the mob from Broken Hill have somewhere closer to, and more likely very near, zero. Foreign investors such as Canadian pension funds and the Chinese Government own 14% of Australian agricultural land and 11% of Australian water assets.

Overall, Australian natural resources are worth more than seven trillion dollars (about 85% of which is land, driven by city land values), equating to around $300,000 per person. However, the bottom 20% of Australian households (typically younger folk, most likely regional or outer suburban people) have an average natural resource wealth of under $20,000 (and an average net wealth of around $25,000).

Yet there are reasons to be optimistic. The ACT is 10 years into their 20-year plan to abolish stamp duty and replace this with a land tax, providing instructive “dos” and “do nots” for other jurisdictions. And the NSW Government, with a coalition of support from real estate bodies, accountants, economists and community representative bodies, has proposed a land tax which sensibly considers a gradual introduction of land tax, ensuring fairness for those who have already paid stamp duty, although the proposal insensibly considers making land tax optional.

Overtime, a NSW land tax could be used to reduce other taxes, such as payroll tax, levied by the state government, or income tax, levied by the federal government. Reducing income taxes would reverse the peculiarity of the Australian tax system that we socialise the largely privately created wealth of labour, and privatise the naturally created wealth of natural resources.

Economists boast that a land tax boosts economic productivity, stimulates investment and increases efficiency, all neat reasons for a land tax. But the overwhelming case for an Australian land tax is fairness: that Australian dirt, water, ore and air, are owned by each Australian equally. The overwhelming case for a land tax in Australia is to ensure we don’t become a game of Monopoly.


Five steps to help you through a difficult decision

When big decisions loom, it’s often easy to get stuck ruminating all the possible ways to proceed, how it might go wrong, or get confused by taking on too much external advice and input.

Of all the ways you might act, which is the best? Which of all the possibilities should you choose?

Putting ethics at the centre of your thinking can help. It offers a framework for evaluating life’s difficult decisions, which invariably involve questions about what’s good and what’s right.

These five steps can help you move toward a solution that is in alignment with your purpose, values and principles.

1. Check in with your body

Take a moment to drop into your body. Often, we rush headlong into considering without pausing to reflect on how we feel. Our emotions play a major role in our decisions – both consciously and unconsciously. Stop for a moment and pay attention to your feelings; what are they telling you about what matters most?

You may not unlock immediate clarity, and that’s ok. Just begin by recognising and labelling the emotions that arise. Often these feelings are a compass pointing you to what matters most to you.

2. Question your assumptions and identify the facts.

Often when we feel uncertain, it’s because we are lacking information that is required to make a considered decision. What do you know about the choice in front of you? Write down all the facts that you know about your options.

Now test your thinking. Is there anything you are assuming to be true that may not be? Bracket fears or other people’s opinions for a moment and just focus on what you know to b be true. Be aware of jumping to any conclusions around the circumstance, people involved or potential outcomes.

By looking at the situation more objectively, you can identify what you actually know, and what you need to know. Now ask yourself: do you have all the facts and information that you need to make an informed decision? If there are gaps, write a list of the questions you need answers to, and seek the information that you need to have more factual data to consider.

3. Consider how the options relate to your values.

It’s time to get clear on what matters most to you. That is the key to unlocking your values. Our values are like signposts, they indicate what’s most important to us. It can help to consider the situation through the lens of what you consider most ethically relevant, starting with values that matter most to you such as honesty, transparency, kindness, or integrity. Your values also reflect what you stand for, desire or seek to protect, such as financial security, freedom, creativity, family or community for example.

4. What are the lines you won’t cross?

Next, bring into consideration your principles. If values are the signposts, then principles are the guide rails that keep us on track. They apply to the pursuit of many different types of goals and help when values conflict with one another. Principles can’t be selectively applied. Once adopted, they apply to every decision.

You may value success but not lying or cheating is a solid principle to guide how you achieve success.

You might have just a handful of principles that you personally live by. Check in to make sure that the decision you make doesn’t cause you to cross any of those guide rails.

5. Decide on what matters, and why.

Unpack all of the reasons you might decide in each way and with all of the information on the table – rule out any option that moves you away from your purpose, values and principles, and ultimately, seek out the decision that best aligns with them.

 

Decision-making is complex at the best of times. But sometimes life can present us with a choice where there is no right option – or where both pathways are wrong. When those moments strike it can feel impossible to find a pathway forward.

You don’t have to navigate it alone. Ethi-call is a free helpline designed to provide structured support and guidance through those very difficult decisions.

Appointments are with trained ethics counsellors who take you through a series of questions that will help clarify the situation and shine a light on what is most important to you.

Make a booking at www.ethi-call.com.