Volt Bank: Creating a lasting cultural impact

Looking back, Steve Weston says, that Volt Bank, an innovative new player that intended to crack open the Australian banking oligopoly, was well positioned to show that banking could be done in a better and more ethical way. Unfortunately, it wasn’t to be. 

“There was no one else in Australian banking that was doing what we were doing. We built something that didn’t exist elsewhere,” Steve says.  

“I’m proud of so much, but I’ll take to the grave that feeling of disappointment of having to close the doors. We were so close to a full launch and being able to show everyone what we had built.” 

It’s this kind of benevolent aspiration that characterises Steve, Volt’s founder and chief executive. The very same thing that prompted former customers to write to him, not in anger but in sympathy, following the collapse of the neobank in June last year.  

Volt Bank returned $100 million in deposits to all customers and handed back its banking licence after it couldn’t raise enough capital to scale up its operations, leaving 140 staff and a despondent Weston in the aftermath. Everyone was disappointed.  

“I got a lovely note from a guy… his dad is 96 years old and had put $240,000 into a Volt Bank account a couple of years ago as an inheritance for his grandkids. He opened his account using his phone without any help.” 

“And his father told him how disappointed he was that Volt was so great and that they were closing down, and he’d had to take his money back.” 

Rewind three years to January 2019 and North Sydney-based Volt Bank had become the first Australian startup to get a banking licence, following a rethink of the rules under the Morrison government prior to the damning findings of the 2018 Hayne Royal Commission into Misconduct in the Banking, Superannuation and Financial Services Industry.  

Steve and his team were determined not to squander an opportunity to offer Australians a better and fairer banking experience, building what the AFR described as “arguably the best mortgage lending platform in the industry”. Remarkably, Volt Bank’s innovative technology could issue mortgages in just 15 minutes as opposed to several days with most lenders. 

Organisationally, Volt remained in the pilot phase and never opened its deposit book to the public, but the neobank did forge tough-to-secure industry partnerships with big names like PayPal, Cotton On and AFG.  

There was a lot at stake, Steve remembers, in building something that could compete against established lenders like the powerful big four, but with prior positions at NAB, St George and more recently Barclays on his resume, Weston felt ready to give it a go.  

Since arriving back in Australia in 2016, Steve had been vocal about the negative behaviours and systems he witnessed in the UK being repeated here in Australia. In 2017 at a Banking and Finance Oath conference, he implored the audience to consider necessary changes to ward off mistakes that were being made here that he had seen in the UK including lack of transparency, fairness and poor customer practice. 

Not only did Steve seek to rethink banking, but he also sought to provide staff with an innovative and embracing environment where they could live and work within the values that Volt was offering to new customers.  

“We made it fun like many fintechs, we did yoga and meditation, we had beers and the like,” he recalls.   

“But more importantly, we were also about changing the world and doing things in a different and better way … there were great people on the team – not just technically smart, but good people who would walk over broken glass to make a real difference to society.” 

“Our ambition and values were genuine, they weren’t just words on the wall. Our customers, business partners, shareholders, staff and even regulators could see and feel the different approach we were taking.” 

Whilst Volt Bank had raised over $200m, to scale up it needed to raise significantly larger sums.  

Turbulent market conditions – including the post pandemic economic downturn, Ukraine invasion and climbing interest rates the world over – and the 20% cap on single shareholders in Australian banks saw scores of large potential investors steer clear of investing in the Aussie neobank. Steve says they looked everywhere for capital, leaving “no stone unturned”. 

Unable to raise the capital it needed, and the board voted to fold the bank on June 29th.  

Steve says a fold is about so much more than a shortfall of capital, in banking or beyond – it’s about making the tough decision after weighing up ethical considerations. He hopes that other challenger banks will get an opportunity to bring the sort of change to the Australian banking market that the public is so keen to see. He says that is not just about offering fairer pricing and better service levels, it’s about bringing improved ethics to banking.    

“When we talk about ethics, it’s not just about the issues highlighted in the Royal Commission like breaching regulations and charging dead people,” Steve says.

“It’s about not telling customers that you are going to put their interests at the heart of everything you do and then pricing products that only favour new customers. Banks can price products as they see fit but they should be far more transparent when the interest rates are not as good for loyal customers; the same ones that are supposedly being put at the centre of banks post-Royal Commission more ethical approach.” 

Steve says he was comforted by the fact that almost all 140 staff at Volt went on to be snapped up by finance and tech titans ANZ, Commonwealth Bank, Xero, and Atlassian, and often with higher salaries too, he adds.  

“We had more than 100 companies approach us, saying ‘we’re happy to take your staff’, including big banks, small banks, tech companies, retailers – many did pitches to the staff,” he remembers. 

“And as it turned out, we didn’t only help our staff polish up their CVs and fine tune their interview skills, we also helped staff articulate the value they would offer to new employers.” 

It’s this empathetic duty of care from Volt’s management that set the neobank apart – and Steve hopes that despite Volt not being able to continue under its own steam, that its impact will bring a positive impact to society.  

“We spoke with our staff about taking their learnings from Volt about doing the right thing, to their new employers. It means Volt will have a positive rippling influence on a variety of industries, about how you should work – the culture, the ethics, and the integrity.”

The pain and shame of failure is often sought out by venture capitalists and business leaders in the US. It is viewed positively and seen as an opportunity for learning. Steve himself remains as determined as ever in the wake of Volt Bank’s collapse to shake up an industry mired by a reputation of misconduct and this time; he comes armed with the potent learnings of a failure done ethically. Whether that is embraced in Australia is yet to be seen. 

“We were, in some ways, a poster child in terms of ethics, governance, compliance, openness … And like I said, the feedback from people was overwhelmingly positive, but we just couldn’t raise the capital we needed,” he says.  

“I still have a fire in my belly to do right by society and it’s now burning more than ever because I’ve got to redeem myself and I’ve learned so much.”  

And what of Volt’s industry-first 15-minute mortgage technology? Steve says, a sales process is underway. He’s hoping the technology can find a home and deliver improved outcomes for customers, something he admits will be an “interesting feeling” after the rise and fall of Volt Bank. 

“On the one hand, that would be a kind of validation of what Volt’s tech was going to deliver, and on the other hand, it’ll be: ‘Why the hell couldn’t we raise the capital and have done it ourselves?’” 


Ethics Explainer: Moral injury

Moral injury occurs when we are forced to violate our deepest ethical values and it can have a serious impact on our wellbeing.

In the 1980s, the American psychiatrist Jonathan Shay was helping veterans of the war in Vietnam deal with the traumas they had experienced. He noticed that many of his patients were experiencing high levels of despair accompanied by feelings of guilt and shame, along with a decline of trust in themselves and others. This led to them disengaging from their friends, family and society at large, accompanied by episodes of suicidality and interpersonal violence. 

Shay realised that this was not posttraumatic stress disorder (PTSD), this was something different. Shay saw that these veterans were not just traumatised by what had happened to them, they were ‘wounded’ by what they had done to others. He called this new condition “moral injury,” describing it as a “soul wound inflicted by doing something that violates one’s own ethics, ideals, or attachments”. 

The “injury” is to our very self-conception as ethical beings, which is a core aspect of our identity. As Shay stated about his patients, moral injury “deteriorates their character; their ideals, ambitions, and attachments begin to change and shrink.”  

Moral injury is, at its heart, an ethical issue. It is caused when we are faced with decisions or directives that force us to challenge or violate our most deeply held ethical values, like if a soldier is forced to endanger civilians or a nurse feels they can’t offer each of their patients the care they deserve due to staff shortages.  

Sometimes this ethical compromise can be caused by the circumstances people are placed in, like working in an organisation that is chronically under-resourced. Sometimes it can be caused by management expecting them to do something that goes against their values, like overlooking inappropriate behaviour among colleagues in the workplace in order to protect high performers or revenue generators. 

Symptoms

There are several common symptoms of moral injury. The first is guilt. This manifests as intense discomfort and hyper-sensitivity towards how others regard us, and can lead to irritability, denial or projection of negative feelings, such as anger, onto others. 

Guilt can tip over into shame, which is a form of intense negative self-evaluation or self-disgust. This is why shame sometimes manifests as stomach pains or digestive issues. Shame can be debilitating and demotivating, causing a negative spiral into despondency. 

Excessive guilt and shame can lead to anxiety, which is a feeling of fear that doesn’t have an obvious cause. Anxiety can cause distraction, irritability, fatigue, insomnia as well as body and muscle aches. 

Moral injury also challenges our self-image as ethical beings, sometimes leading to us losing trust in our own ability to do what is right. This can rob us of a sense of agency, causing us to feel powerless, becoming passive, despondent and feeling resigned to the forces that act upon us. It can also erode our own moral compass and cause us to question the moral character of others, which can further shake our feeling that the other people and society at large are guided by ethical principles that we value. 

The negative emotions and self-assessment that accompany moral injury can also cause us to withdraw from social or emotional engagement with others. This can involve a reluctance to interact socially as well as empathy fatigue, where we have difficulty or lack the desire to share in others’ emotions. 

Distinctions

Moral injury is often mistaken for PTSD or burnout, but they are different issues. Burnout is a response to chronic stress due to unreasonable demands, such a relentless workloads, long hours, chronic under resourcing. It can lead to emotional exhaustion and, in extreme cases, depersonalisation, where people feel detached from their lives and just continue on autopilot. But it’s possible to suffer from burnout even if you are not compromising your deepest ethical values; you might feel burnout but still agree that the work you’re doing is worthwhile. 

PTSD is a response to witnessing or experiencing intense trauma or threat, especially mortal danger. It can be amplified if the individual survived the danger while those around them, especially close friends or colleagues, did not survive. This could be experienced following a round of poorly managed redundancies, where those who keep their jobs have survivor guilt. Thus, PTSD is typically a response to something that you have witnessed or experienced, whereas moral injury is related to something that you have done (or not been able to do) to others.  

Moral injury affects a wide range of industries and professions, from the military to healthcare to government and corporate organisations, and its impacts can be easily overlooked or mistaken for other issues. But with a greater awareness of moral injury and its causes, we’ll be better equipped to prevent and treat it. 

 

If you or someone you know is suffering from moral injury you can contact Ethi-call, a free and independent helpline provided by The Ethics Centre. Trained counsellors will talk you through the ethical dimension of your situation and provide resources to help understand it and to decide on the best course of action. To book a call visit www.ethi-call.com 

The Ethics Centre is a thought leader in assessing organisational cultural health and building leadership capability to make good ethical decisions. We have helped a number of organisations across a number of industries deal with moral injury, burnout and PTSD. To arrange a confidential conversation contact the team at consulting@ethics.org.au. Or visit our consulting page to learn more. 


Who is to blame? Moral responsibility and the case for reparations

Reparations recently made the news after the COP27, with poorer countries demanding richer countries pay for damages caused by global warming. But, are reparations the best way to achieve justice for previous harms, and what do they tell us about moral responsibility?

Throughout the 19th and 20th centuries, western countries developed and industrialised without many (or any) regulations. Coal burning factories produced new technologies, new agricultural practices led to chemical runoff and land clearing, and global trade and travel have accelerated the production of man-made greenhouse gases. Historically, developed countries have contributed to just under 80% of total carbon emissions.

As a result, devastating floods, bush fires, droughts and storms have ruinous impacts on communities and countries. Rising sea levels threaten small island nations and coastal towns alike. The countries and populations feeling the biggest impacts tend to be poorer and have fewer resources to deal with the fallout of climate related catastrophes.

Climate change is a global issue, and it’s clearly impacting poorer, less developed countries in more drastic ways than wealthier ones. Can reparations really be a solution to such a complex issue?

What are reparations?  

Reparations are usually monetary (or something else that transfers wealth, like land) compensation, paid by a dominant group to an individual or a group that has been wronged or harmed. Reparations are usually viewed as one mechanism for remedying a past injustice. Given past injustices have created present-day inequalities and much of this inequality is socioeconomic, reparations are one way to make amends and “even the playing field.

The controversy surrounding reparations

Reparations become controversial when we overlay our common conceptions of moral responsibility. We typically view someone as morally responsible for something if they caused that thing to happen. For example, if you steal something from a store and are fully aware and in control of yourself, most people would view you as morally responsible for that action, and therefore deserving of the repercussions that come from stealing.

But, who is morally responsible for the global climate crisis? European countries have some of the most progressive climate change policies in the world today, but were responsible for the majority of emissions during the 19th and 20th centuries. On the other hand, China and India haven’t historically been big emitters, but today they are. It’s unclear who is more responsible for the state of the climate today. So, if we can’t find someone or some group directly morally responsible, should reparations be paid at all?

The case for reparations

There are two main reasons why I think our common notion of moral responsibility translates into a good enough argument in favour of reparations.

Firstly, we need to think about what inequality looks like in the world. Much of the inequality that we can observe is economic, and it is often the direct result of past injustices.

If we truly want to live in a just world, we are going to need to level the playing field, and money is one of the most effective ways to do that.

The question is: where should this money come from? Whether or not someone from a dominant group actively participated in or committed one of these wrongs, they likely experienced either direct or indirect benefits.

For example, industrialised countries have benefited from the use of fossil fuels, and generated their wealth through manufacturing and trade, which compounded over decades and centuries. To the extent that individuals and groups today have benefited from past injustices, then they owe some reparations to the groups that are disadvantaged because of those past injustices. Wealthy countries, therefore, that have compounded wealth that came from industrialising during a time where carbon emissions remained unchecked should pay reparations, even though none of the people alive today actively contributed to the climate emissions of the past.

Second, reparations acknowledge that the payer has some responsibility for the wrongs committed towards the payee. As former prime minister Scott Morrison said about $280 million of reparations that Aboriginal communities received in 2017, “This is a long-called-for step… to say formally not just that we’re deeply sorry for what happened, but that we will take responsibility for it”. Paying reparations acknowledges that harm occurred to a group of people because it recognises that there is lasting inequality that has occurred from that harm. In addition, the person or group paying the reparations recognises that they have benefitted from the harm or inequality, even if they didn’t directly cause it.

While reparations don’t promise to remove all inequality or solve every injustice, they are an important step for dominant groups to acknowledge and accept responsibility for harms of the past, as well as taking an important step to close present socioeconomic gaps.


Ethics Explainer: Longtermism

Longtermism argues that we should prioritise the interests of the vast number of people who might live in the distant future rather that the relatively few people who do live today.

Do we have a responsibility to care for the welfare of people in future generations? Given the tremendous efforts people are making to prevent dangerous climate change today, it seems that many people do feel some responsibility to consider how their actions impact those who are yet to be born. 

But if you take this responsibility seriously, it could have profound implications. These implications are maximally embraced by an ethical stance called ‘longtermism,’ which argues we must consider how our actions affect the long-term future of humanity and that we should prioritise actions that will have the greatest positive impact on future generations, even if they come at a high cost today. 

Longtermism is a view that emerged from the effective altruism movement, which seeks to find the best ways to make a positive impact on the world. But where effective altruism focuses on making the current or near-future world as good as it can be, longtermism takes a much broader perspective. 

Billions and billions

The longtermist argument starts by asserting that the welfare of someone living a thousand years from now is no less important than the welfare of someone living today. This is similar to Peter Singer’s argument that the welfare of someone living on the other side of the world is no less ethically important than the welfare of your family, friends or local community. We might have a stronger emotional connection to those nearer to us, but we have no reason to preference their welfare over that of people more spatially or temporally removed from us. 

Longtermists then urge us to consider that there will likely be many more people in the future than there are alive today. Indeed, humanity might persist for many thousands or even millions of years, perhaps even colonising other planets. This means there could be hundreds of billions of people, not to mention other sentient species or artificial intelligences that also experience pain or happiness, throughout the lifetime of the universe.  

The numbers escalate quickly, so if there’s even a 0.1% chance that our species colonises the galaxy and persists for a billion years, then that means the expected number of future people could number in the hundreds of trillions.  

The longtermism argument concludes that if we believe we have some responsibility to future people, and if there are many times more future people than there are people alive today, then we ought to prioritise the interests of future generations over the interests of those alive today.  

This is no trivial conclusion. It implies that we should make whatever sacrifices necessary today to benefit those who might live many thousands of years in the future. This means doing everything we can to eliminate existential threats that might snuff out humanity, which would not only be a tragedy for those who die as a result of that event but also a tragedy for the many more people who were denied an opportunity to be born. It also means we should invest everything we can in developing technology and infrastructure to benefit future generations, even if that means our own welfare is diminished today. 

Not without cost

Longtermism has captured the attention and support of some very wealthy and influential individuals, such as Skype co-founder Jaan Tallinn and Facebook co-founder Dustin Moskovitz. Organisations such as 80,000 Hours also use longtermism as a framework to help guide career decisions for people looking to do the most good over their lifetime.  

However, it also has its detractors, who warn about it distracting us from present and near-term suffering and threats like climate change, or accelerating the development of technologies that could end up being more harmful than beneficial, like superintelligent AI.  

Even supporters of longtermism have debated its plausibility as an ethical theory. Some argue that it might promote ‘fanaticism,’ where we end up prioritising actions that have a very low chance of benefiting a very high number of people in the distant future rather than focusing on achievable actions that could reliably benefit people living today. 

Others question the idea that we can reliably predict the impacts of our actions on the distant future. It might be that even our most ardent efforts today ‘wash out’ into historical insignificance only a few centuries from now and have no impact on people living a thousand or a million years hence. Thus, we ought to focus on the near-term rather than the long-term. 

Longtermism is an ethical theory with real impact. It redirects our attention from those alive today to those who might live in the distant future. Some of the implications are relatively uncontroversial, such as suggesting we should work hard to prevent existential threats. But its bolder conclusions might be cold comfort for those who see suffering and injustice in the world today and would rather focus on correcting that than helping build a world for people who may or may not live a million years from now. 


What money and power makes you do: The craven morality of The White Lotus

One surprising fact about Mike White, the creator, writer and director of HBO’s The White Lotus, is that he’s obsessed with and starred in a season of Survivor, the brutal reality TV show that pits strangers against each other in a complex game of wits and skill.

Of course White’s a Survivor junkie. The two seasons of The White Lotus – a soap opera-cum-murder mystery about a bunch of depraved rich people who exploit the surplus of expendable workers who man the titular hotel they stay at – are united by their fixation on the ways human beings outwit and outgame each other.

The White Lotus takes it as a given that human beings want things from each other, and use their (varying levels of) intelligence and power to get those things. There’s not an innocent in either season of the show, and their moral failings range from the petty and pathetic to the grand and soul-blemishing. Shane (Jack Lacy) kicks off the first season by whining and berating the hotel staff in order to get what he feels owed. Armond (Murray Bartlett), the long-suffering hotel manager, ignores one of his staff members when she goes into labour. They’re a den of thieves and miscreants, whose naked wants trump any sense of obligation to one another.

Armand, The White Lotus S1. Image courtesy of HBO

Even Tanya (Jennifer Coolidge), the only character who spans both instalments, is a hero only by virtue of being less openly murderous. Her slow realisation in the show’s second season that she is sat at the direct centre of a conspiracy motivated by greed is tragic, sure. But by the time we see her mutter her instantly iconic line about the gays who are trying to murder her, we’ve already watched her dangle her considerable wealth in front of Belinda (Natasha Rothwell) and then withdraw it, dishonestly, the moment she becomes the object of someone’s lustful affections.

These characters operate in what philosopher John Locke refers to as “the state of nature.” Locke, one of the founders of modern liberalism, believed that left to their own devices, without society, human beings live lives that are “nasty, brutish and short.” There is no sense of community, or solidarity, in the state of nature. All people want is what they want, and they live in a continuous state of never denying their desires.

So it goes in The White Lotus. The characters are nominally part of a culture – the kind of society that Locke hoped would block bad behaviour. After all, for Locke, mutual beneficence is the glue that holds us together – you scratch my back, I’ll scratch yours. You refrain from killing me, so I won’t kill you either.

But Locke’s hope that the stratas and rules inherent in a society would keep its citizens ethical is blown apart by The White Lotus. Alliances form in the world of the show, sure. But these are temporary, fleeting, purely opportunistic. Belinda and Tanya don’t like each other. They need each other. Ethan (Will Sharpe) and Harper (Aubrey Plaza) might have a connection, but it’s not strong enough to hold together in the face of changing fortunes and friendships.

Harper, Ethan, Cameron & Daphne, The White Lotus S2. Image courtesy of HBO

Importantly, so it goes across class divides. Though the show has been touted as part of a wave of modern works of art that take aim at the rich – from Parasite to The Menu – the show does not reserve its ire merely for the upper class. What sets The White Lotus apart from much “we are the 99%” cinema and television, is the way it examines the pressure that capital places on all citizens, the haves and the have nots alike.

Bitch Better Have My Money

Thorstein Veblen, the Austrian sociologist, is best known for his book The Theory Of The Leisure Class. Veblen examines the hallmarks of the elite, and finds one in common across a multitude of cultures. Simply put, Veblen says, rich people like excess. They like to spend money on things that they don’t have to spend money on.

The characters of The White Lotus are driven by this need for excess.

They want more than they could ever need. And because of this want, their lives are transformed into a series of opportunities. Wealth and power become means to garner more wealth and power.

The Di Grasso family of the second season are the perfect example of this. Some wealthy families have a “crest”, a pictorial representation of their values. The Di Grasso family’s crest would be a den of rats, ignoring their stockpile of food, and instead choosing to chew each other’s tails.

Dominic, Albie, Bert & Valentina, The White Lotus S2. Image courtesy of HBO

This is a family that, over generations, has learned that the world is nothing more than a series of goals, which lead to nothing but more goals. Bert (F. Murray Abraham), the family’s patriarch, has created a miniature culture that revolves around himself, in which sex is an opportunity for manipulation, wealth is an opportunity for manipulation, and love is an opportunity for manipulation.

And his brood, desperate to emulate him, and attract his affection – if only to get ahead themselves – have followed in his lead, even if they don’t realise it. For this family, nothing and no-one ever sits as they lay – nothing is discrete, or for itself. Bert might be viewed by the other characters as a mostly impotent, harmless old man, a wannabe peacemaker who has lost touch. But he is as single-minded as ever, even in his old age, and he spends the second season analysing the weakness of others, and then using those weaknesses for his own gain.

This opportunistic streak extends to the entire solar system of vapid and cruel characters in the second season. Tanya is exploited for her deep loneliness, and her own desire to exploit others stops her from realising the danger she’s in until too late. Lucia and Mia, the strongest-hearted characters of the second season, all things told, come into themselves as creatures who know how to get what they want, and what they have to do to get those things. No honour among thieves, and no values but the shifting goalpost of immorality, which reduces the world to a series of people to fuck over, and be fucked over by.

Lucia and Mia, The White Lotus S2. Image courtesy of HBO

And for what? The striking thing about The White Lotus is how little this all means. All that suffering, all that exploitation, and the only prize at the end is a consolation prize. It’s not for nothing that each season’s murder turns out to be a whimper, rather than a bang. In the first season, Armond dies after a feces-based prank goes pathetically wrong, running himself into a blade. And in the second season, Tanya manages to (somewhat) extricate herself from a conspiracy to murder her, gun blazing, only to die thanks to an ungainly fall.

Checks out. If what marks the upper class is their fixation on the pointless, the too-much, then of course their fates are pointless too. Even those who win don’t win much. And those who lose – well, they lose hard, falling backwards into the den of conniving players that they have tried and failed to connive.


How to give your new year’s resolutions more meaning

It’s that time of year again. For many of us the New Year is a time to make our annual resolutions.

For others it’s a time to briefly toy with the idea of making a resolution or two but never commit. And for others, depending on how badly the previous evening’s events transpired, the New Year’s Day hangover inspires at least one resolution – to never ever drink again. 

Unfortunately, the majority of people don’t stick to their resolutions. Only 4-10% of people report following through on the resolutions they set at the beginning of the year (I wonder whether this figure includes those people that sarcastically claim that they have only one New Year resolution – to not make any New Year’s resolutions?).  

The majority of resolutions fail because, well, we’re human beings. There are at least three factors behind this:   

1. We overestimate the power of ‘will power.’ Often linked to adjacent concepts like resilience and impulse inhibition, the long-standing belief in psychology is that will power is a finite resource and people have varying reservoirs of it to draw on. The belief was that by bolstering our will power we’re better able to attain our goals and, by implication, those that don’t achieve their goals lack willpower. Unfortunately, it’s more complicated than that. Our ability to maintain choices and attain goals is as much about situational context, genetics, and socio-economic standing as it is about individual psychological traits.

2. As a result, any significant behaviour change requires long standing practice, environmental changes and thoughtfully designed behavioural cues in order to create pathways of reinforcement in order to form new habits. In short, even the simplest resolutions require habitual practice.

3. Most resolutions are goal focussed – stop smoking, lose weight – and for that reason they take on an instrumental importance, meaning they focus exclusively on achieving an end state or outcome. With the high level of difficulty in achieving these outcomes resolutions can become self-defeating – the end becomes the goal rather than a focus on the motivating reason that inspired the goal 

That’s not to say that New Year’s resolutions are a bad thing. We are hard-wired to demarcate life into phases. Birthdays, seasons, events, and the change of year are all relatively arbitrary events but are full of symbolic significance. They are moments that matter because we invest these occasions with meaning.

New Year’s resolutions at their best can provide a much-needed pause in the busyness of life to reflect and reassess what’s important to us.

So, as you pause and reflect on the year ahead, consider taking a different path when thinking about setting resolutions. Rather than listing goals, think instead about the qualities you’d like to cultivate in the year ahead. What qualities for you express the best aspects of a life well lived? Which of those would you choose to have more of in your life?

Known as virtues – those behaviours, skills or mindsets that are worthy to be regarded as features of living a good life. Wisdom, justice, and courage were on Aristotle’s shortlist. 

Rather than setting goals like read more books or spend less time on my phone – think instead of the quality you are calling more of into your world – like being curious.  

There are no limits or targets to being curious, there’s simply a conscious reflection which may lead to some different choices or new experiences.

Curiosity might lead you to pick up a book rather than slump on the couch in front of Netflix or it may prompt you to choose an interesting documentary about a topic you always wanted to know more on. 

Being curious this year might also benefit your relationships. Being curious involves behaviours like asking more questions, seeking out different points of views and perspectives and being more open to opinions and beliefs that are different to the ones you hold. Practicing this virtue may lead to new and unexpected connections, making new friendships or forging even stronger relationships. It may even reduce conflict by helping you to be less triggered when confronted with views that are contrary to our own.  

Being curious may also help with your lifestyle and eating habits. Rather than resolving to lose weight, be curious about trying different foods which may inspire some different meal choices from those that you might already know. By being curious you may be intrigued to occasionally switch out some of your habitual choices by actively seeking out different or healthier alternatives.

However, there’s no guarantee that being curious might not also lead you to consume a wider variety of chocolate or spend even more time on your phone as you may seek out even more information and distractions. That’s the challenge with cultivating qualities or virtues; you’ll need practical wisdom, as Aristotle calls it. It’s about finding the best balance between the virtue and its corresponding vices.  

Rather than focus on resolutions as goals and outcomes – often with arbitrary measures of success like read more, rest more, learn another language – focus instead on the ‘why’ behind the quality you are wanting to cultivate. Research shows that being purposive and intentional helps people maintain their motivation and achieve the goals they set.  

As you reflect on the year ahead take some time to think about those qualities you could do with a little more of. In fact, why wait for the New Year? I’m going to start today by practicing more gratitude. There’s no time like the present.


Why Australian billionaires must think “less about the size of their yard” and more about philanthropy

Australians donated a record $1.16 billion last year but our mega-rich are laggards on the world stage for giving. Assistant Minister for Competition, Charities and Treasury, Andrew Leigh calls for Aussie billionaires to think less about their backyard size and more about their philanthropy. 

An Australian-first report from the Centre for Social Impact (CSI) delved into who was giving and how much in 2021, finding a measly 2% of the top earners in the country gave a higher proportion of their income than the everyday Australian.  

That’s despite the wealthiest 200 people owning 3.8% of the country’s wealth – some $555 billion – with the top five owning $143.28 billion alone. That means Australia’s giving total is 0.81% of the country’s GDP, behind Canada at 1%, half of New Zealand’s at 1.84%, and less than a third of the US’s, at 2.1%. 

Indeed in the US, 90% of people earning over $1 million make tax-deductible donations, compared to only 55% of Australians earning the same amount. Why? The wealthy in Australia just aren’t thinking about giving enough, Leigh tells The Ethics Centre. 

“I want the main topic of conversation among Australia’s successful business leaders not to be the size of your yard, but the impact that you’re making with your philanthropy – where your giving is going, how it’s changing lives, how you’re managing to have a transformative impact beyond the business,” Leigh says. 

“I’m reaching out to many business leaders who are pioneers in terms of corporate philanthropy, and just asking them a simple question: ‘If you were in my shoes, how would you look to maximise impact giving in Australia?’” 

And as the country emerges from the COVID-19 pandemic into a time of economic uncertainty with the cost of living surging, Australia’s charity sector faces new and frightening challenges in providing care to our most vulnerable.  

Put simply, “there are more people to help and fewer people who are giving,” Leigh says.

Four out of five community sector charities struggled with an increased demand for services during the pandemic, the CSI report found. About half (54.9%) of aged care charities and income support charities (48%) made a loss or a small surplus in 2021 (whereas 44.2% of religious charities and 41% of emergency relief charities made a surplus).  

“Our goal of doubling philanthropy by 2030 really is one that sits outside the business cycle. We want to permanently increase the level of generosity of Australians, not because we want government to step back, but because we think these challenges are so busy that government can’t do it alone,” he says. 

And there’s plenty of reason for optimism, Leigh says, amid a growing list of billionaires parting with their wealth in the name of civic responsibility. Last December, Australia’s richest man and Atlassian co-founder Mike Cannon-Brookes and his wife Annie Cannon-Brookes vowed to invest $1.5 billion of their personal wealth to financial and philanthropic ventures aimed at fighting climate change.  

Overseas, Bill Gates has pledged to part with “virtually all” of his wealth, while Meta’s Mark Zuckerberg made a 2015 pledge to donate 99% of his Facebook shares to charity. In September, Patagonia’s founder donated his entire company to the fight against climate change. 

“I think it’s really apparent that a lot of the successful technology entrepreneurs in Australia have the mindset that they don’t want to leave most of their wealth to their kids. They want to give it back to the community,” Leigh says. 

So how can Australian businesses emulate this groundswell to give? Consecutive lockdowns saw a reduction in corporate volunteering and pro bono services, replaced by corporate investments of products and cash. Leigh says this is a valuable opportunity to evolve our concept of giving into “impact giving”. 

“We’re actually seeing quite a shift in corporate volunteering away from the sort of ‘let’s go and paint a fence on Friday’, to ‘let’s match up our skills to what the sector needs’ – more planned and more intentional corporate volunteering,” he says. 

Leigh continues there is an abundance of unused corporate volunteering hours in the economy, and the MP has been meeting with businesses and the philanthropic community to discuss the smartest way to give back – the key to this, he says, is thinking about one’s “comparative advantage”, the special sauce that the next firm doesn’t have. 

“The free training that’s being provided to community organisations by Canva, for example, allows designers from disadvantaged backgrounds to learn IT and design skills and get better earnings as a result. That’s something that only Canva can do.” 

Leigh says for him it comes down to “putting the S back into ESG” – for Australian corporations and the billionaires that head them up to think deeply about the value of their social impact on Australia’s most needy.

“Let’s encourage a race to the top in supporting community organisations,” Leigh says.


Why we can’t learn from our past (and shouldn't try to)

Businesses make up around two-thirds of psychic Denise Litchfield’s readings. The Australian’s clairvoyant method “looks into the energy around their business and sees if a project needs tweaking”.

For instance, she tells journalist and author Gary Nunn, she once spotted an error in an email sequence that purportedly saved a person “thousands”. 

Nunn’s book, The Psychic Tests, delves into the multi-billion dollar industry of predicting the future using what we know, and why humans are so keen to do so. A healthy sceptic, Nunn was astounded to learn psychics are called upon by everyone from your average Joe or Jane right up to CEOs and even presidents. 

Former BBY chairman Glenn Rosewall, who oversaw the largest failure of an Australian stockbroking firm since the financial crisis, allegedly asked a psychic advice for wealth clues for four years, including insights about the stockbroking firm’s astrological charts, hiring staff, and budgets. 

Even former US president Ronald Reagan and wife Nancy called upon astrology to guide their schedules in what was called “the most closely guarded domestic secret of the Reagan White House”, though it was not used in forming policies or decision-making, Reagan assured the public. 

Cash-hungry mysticism aside, the powerful seeking predictions speaks to a deeply-held human emotion to prepare oneself for the future’s challenges. But as we enter into an era with several of what Adam Tooze dubs overlapping “tipping points”, we may find no amount of looking back and learning from our mistakes will help. 

Tooze, a British historian and Director of the European Institute, told The Festival of Dangerous Ideas that there is “a fundamental paradox at work” – that is, “a desire to work from history, the sense that we can go nowhere else for inspiration, but to our past experience” to equip ourselves for what’s coming. 

But, Tooze continues, “this is the issue of tipping points – that fundamentally oppressive sense that we live under in the current moment – that we are years, weeks, possibly hours away from some transformative event that is going to change the world, like the pandemic did to us in a matter of days in early 2020”. 

Fast-forward to now and still-deadly pandemic, a rapidly heating planet, a war in Ukraine, and several key nations including the US and EU careening towards a recession next year doesn’t exactly make building a plan for the future straightforward. But that’s exactly what Treasurer Jim Chalmers did when he crafted the Albanese government’s austere first budget last month. 

While in opposition, Chalmers told the Australian Chamber of Commerce and Industry that we have just lived through “the weakest decade of growth since the 1930s, stagnant business investment, productivity and wages, growing debt,” while simultaneously facing uncertainty about “the consequences of floods and war, when interest rates will rise, the challenges of falling real wages and skills shortages – all against the backdrop of a lingering pandemic”. 

This, Tooze says, cuts to the bone of the problem of trying to predict the “radical future”. “What would it actually mean to craft policy which addressed the radical novelty, which our best guess suggests what the future holds in store?” he asks. 

Sure, Tooze continues, we “entrust this task to experts, it could be their job to prepare endlessly for this radical future that will be radically different”. But, he says, it’s an incredibly oppressive burden that can “destabilise your sense of normality, it tends towards the apocalyptic, it tends towards almost a fantastical notion of the future”. 

“And if it’s the difference between the past and the present, that opens up the space of history, then learning from history is going to be an inherently doomed exercise from the very beginning,” Tooze says.

Perhaps it is up to our private sector to save the world. Elon Musk might be making headlines for his disruptive leadership at Twitter (including an exodus of three-quarters of the staff), but Tesla remains one of the world’s most valuable companies in the world and the number one most valuable automaker, with a market capitalisation of more than US$840 billion. 

How? By breaking new ground, rather than looking back, in accelerating the world’s transition to sustainable energy with electric cars, solar and integrated renewable energy solutions for homes and businesses, taking strides to slash the world’s automotive emissions (which make up 10% of Australia’s total) and cashing in along the way. 

“After all, one person’s unsolved issue is another person’s business opportunity,” as Tooze put it.

But is appointing brainy futurist technocrats like Musk or successful Wall Street billionaires like the newly-minted British PM Rishi Sunak the solution to an unclear future? Tooze says it brings up a whole lot of other questions – namely whose interests would they really be serving, and how could we be sure they were drawing “the right inferences” from the past? 

“The financial interests which are doing that job for them really have free rein for those elites, we would need them to be acting in a vacuum of social power, we would need them to be free to enact as it were, the technocratic logic, the derivations of the past, the present and the future … that we want to see them doing,” Tooze says.  

If there’s one thing we can take from the past with confidence, he continues, it’s English economist John Maynard Keynes telling the BBC back in 1943 that “anything we can actually do, we can afford” – we are “immeasurably richer than our predecessors”, Maynard Keynes asked. So why does “sophistry, some fallacy, govern our collective action”? 

In other words, Tooze says, we have the money and we have the brains to solve our challenges. Reimagining the system may remain a lofty goal for idealists, but the self-determining reality is that it comes down to the individual. “The problem is actually concerning ourselves getting our act together to do the things,” he says.  

We have the money and we have the brains to solve our challenges. Reimagining the system may remain a lofty goal for idealists, but the self-determining reality is that it comes down to the individual.

“We will make shifts, we will look for compromises, we will find hustles. We’ll differ, we’ll react, we’ll adapt, we’ll crisis fight, we will ameliorate, and we will slouch, not towards utopia or disaster, it seems to me, but potentially, possibly, towards coping,” Tooze concludes. 

“The central question that I think we need to focus on is this issue of timing. Is it going to be enough? Is it going to be fast enough? … Will we be able to keep pace with this reality that we face and that preoccupies and concerns us all?”

 


Tune into Adam Tooze’s FODI discussion, F=fail

 


“I’m sorry *if* I offended you”: How to apologise better in an emotionally avoidant world

I’ve been wondering if we need to have a better look at the way we say sorry.

We live in a highly binary and individualistic world that struggles to repent well. Yet we are increasingly aware of – and flummoxed by – bad faith efforts at the gesture.  

Witness the fallout from former Prime Minister Scott Morrisons’ baffling response speech to being censured last week in which he refused to apologise to the nation. I reckon we ache to do better; we want true healing. 

We could start with looking at the way we so often insist on whacking the Almighty Absolving Qualifier “if” when we issue an “I’m sorry”. I’m sorry if you’re offended/upset/angry. We go and plug one in where a perfectly good “that” would do a far better job.  

But an “if” negates any repentant intent. Actually, worse. It gaslights. It puts up for dispute whether the hurt or offence is actually being felt and whether it is legitimate. Attention switches to the victim’s authenticity and their right to feel injured. Did you actually get hurt? Hmmm…. 

Things get even more disconcerting when the quasi-apologiser thinks they have done something gallant with their qualified “I’m sorry”. And will gaslight you again if you pull them up on the flimsiness of it. What, so you can’t even accept an apology!  

I had a rich, senior businessmen do the if-sorry job on me recently. “I’m sorry if you’re angry,” he said in a really rather small human way. Rather than standing there miffed, I replied, “Great! Yep, you definitely fucked up. And so I’m definitely and rightly angry. Now that’s established, sure, I’ll take on that you’d like to repent.” 

I heard a well-known doctor on the radio the other morning very consciously (it seemed) drop the if from the equation when he had to apologise for making remarks about a minority group (in error) in a previous broadcast. “I’m sorry I said those things. I was wrong. I’m not going to justify myself. There are no excuses. I was in the wrong,” he said. It was a good, textbook apology and he probably wouldn’t land in trouble for it. 

But, and it immediately begs, is that the point of an apology? 

For the wrongdoer to stay out of trouble? For them to neatly right a wrong by going through a small moment of awkward, vulnerable exposure? 

What about the victim? Where do they sit in apologies?

I recall listening to a radio discussion where all this was dissected. The point that grabbed me at the time was this: In our culture, the responsibility of ensuring that an apology is effective in bringing closure to a conflict mostly rests on the victim, the person being apologised to. No matter the calibre of the apology, it’s up to the person who has been wronged to be all “that’s ok, we’re sweet” about things. They are effectively responsible for making the perpetrator feel OK in their awkward vulnerable moment. (And to keep the pain shortlived.) 

And so a successful apology rests in the victim’s readiness to forgive. 

Which is all the wrong way around. At an individual-to-individual level it’s cheap grace. The wrongdoer gets absolved with so little accountability involved. 

At a macro level, say with injuries like racism or sexism, we can see the setup is about a minority class forgiving, or bowing once again, to the powerful. 

I managed to find the expert who’d led the discussion –  Rabbi Danya Ruttenberg, a New York-based Rabbi and scholar who’s written a book on the matter, On Repentance and Repair: Making Amends in an Unapologetic World, a title that says it all, right? 

Ruttenberg argues we are doing apologies inadequately and in a way that fails to repair the damage done precisely because we privilege forgiveness over repentance. 

So how to apologise like you mean it

Drawing on the 12th Century philosopher Maimonides, Ruttenberg sets out five steps to a proper apology. 

1. Confession

The wrongdoer fully owns that they did something wrong. There’s to be no blabbing of great intentions, or how “circumstances” conspired; no “if” qualifiers. You did harm, own it! Ideally, she says, the confession is done publicly.

2. Start to Change

Next, you the work to educate yourself, get therapy etc. Like, demonstrate you’re in the process of shifting your ways. You’re talk and trousers! 

3. Make amends

But do so with the victim’s needs in mind. What would make them feel like some kind of repair was happening? Cash? Donate to a charity they care about? 

4. OK, now we get to the apology!

The point of having the apology sitting right down at Step 4 is so that by the time the words “I’m sorry” are uttered, we, as the perpetrator, are engaged and own things. The responsibility is firmly with us, not the victim. By this late stage in the repenting process we are alive to how the victim felt and genuinely want them to feel seen. It’s not a ticking of a box kinda thing. Plus, we’ve taken the responsibility for bringing about closure, or healing, out of the victim’s hands. 

 5. Don’t do it again

OK, so this is a critical final step. But there’s a much better chance the injury won’t be repeated if the person who did the harm has complete the preceding four steps, according to Ruttenberg and Maimonides. 

Does forgiveness have to happen?

I went and read some related essays by Rabbi Ruttenberg just now. The other point that she makes is that whether or not the victim forgives the perpetrator is moot. When you apologise like you mean it (as per the five steps), I guestimate that 90 per cent of the healing required for closure has been done by the perpetrator. And it happens regardless of whether the harmed party forgives, because the harm-doer sat in the issue and committed to change. The spiritual or emotional or psychological shift has already occurred. 

I should think that, looking at it from a victim-centric perspective, this opened space allows the harmed party to feel more comfortable to forgive, should they choose to.

It’s a win-win, regardless of whether the aggrieved waves the forgiveness stick. 

(The Rabbi notes that in Judaism, as opposed to Christianity, there is no compulsion for the harmed party to forgive.) 

What *if* we offend or harm unintentionally?

I was presented with the above ethical quandary while writing this. Someone on social media commented that she’d wanted to approach me recently but felt she couldn’t because she had two kids in tow at the time. She figured I’d judge her for being a “procreator” given my climate activism work and anti-consumption stance. It was an unfortunate assumption. I had only last week written about how bringing population growth into the climate crisis blame-fest is wrong, ethically and factually (it’s not how many we are, it’s how we live). 

Of course, her self-conscious pain was real. But did I need to repent if I’d done nothing wrong, and certainly not intentionally (indeed, I’d not acted, in bad faith or otherwise). 

I decided there was still a very good opportunity to switch out an “if” for a “that”. I replied: “I’m sorry that you felt….”. And I was. I didn’t want her to have that impression of judgement from another, nor to feel so self-conscious. I was sorry in the broad sense of feeling bad for her. Feeling sorry can be a sense of tapping into a collective regret for the way things are, even if you are not directly responsible. 

The real opportunity here was to take on responsibility for healing any hurt, and to speed it up. If I’d listed out and justified why this person was mistaken (wrong) in feeling as she did, I’d have also missed an opportunity to be raw and open to the broader pain of the human condition. 

Doing good apology is essentially an act in correctly apportioning the tasks required to get the outcome that we are all after, which, for most adults, is growth, intimacy and expansion. Ruttenberg makes the point that some indigenous cultures work to this (more mature) style of repentance (as opposed to cheap grace), as well as various radical restorative justice movements. I note that the authors and elders who contributed to the Uluru Statement from the Heart often remind us that the document is an invitation to all Australians to grow into our next era.  


Ethics on your bookshelf

Ever wondered what we’re reading over at The Ethics Centre? Well here’s your chance! We asked some of our thought leaders for their best ethical reads this year.

 

She Who Became the Sun by Shelley Parker-Chan

To take a break from reading so much non-fiction in prep for the Festival of Dangerous Ideas, our FODI Festival Director, Danielle Harvey returns to her first love – fantasy. This re-imagining of the rise to power of the Hongwu Emperor in 14th century China combines gender, rebellion, power and faith in a powerful and fun novel.

 

Exhalation by Ted Chiang

Our Senior Philosopher, Dr Tim Dean recommends this startling collection of science-fiction short stories, which is as philosophically stimulating as it is deeply engaging. Chiang is one of those precious few writers who genuinely groks both science and philosophy, and does both of them justice without compromising creativity or narrative. His ‘what if’ worlds are plausible and provocative, exploring themes like freedom, fate, existentialism, memory and moral responsibility.

 

How to be Perfect by Michael Schur

Whether you’re a philosophy buff or you have no idea who Plato is, our Youth Coordinator and philosopher, Daniel Finlay says Schur’s writing will have you laughing, learning, thinking and reflecting all at once. This is an engaging and entertaining introduction into lots of aspects of moral philosophy, with plenty of anecdotes and comparisons to keep you from feeling like you’re in school.

 

Stolen Focus by Johann Hari

Making decisions we can be proud of means that sometimes we need to do things we don’t want to or have the patience for. After reading Johann Hari’s Stolen Focus, our Director of the Ethics Alliance and the BFO, Cris Parker realised how easily we can be distracted, how desperately we can crave reward and that how the technology we take for granted is contributing to this. Stolen Focus identifies the ways we can lose our capacity to make choices and provides techniques to change that. The challenge for us now is actually implementing them!

 

The March of Folly by Barbara Tuchman

Our Executive Director, Dr Simon Longstaff says in exploring some of the worst decisions made in human history, The March of Folly reveals the root cause that lies in one of the great enemies of ethics – the baleful effects of unthinking custom. In this historical survey, Pulitzer Prize–winning historian Barbara W. Tuchman grapples with the pervasive presence through the ages, of failure, mismanagement, and delusion in government.

 

John AshberyCollected Poems 1991-2000 

Philosopher and Ethics Centre Fellow, Joseph Earp doesn’t think that ethical education is complete without poetry, nor is poetry complete without John Ashbery. Ashbery is a strange, elliptical writer, who fosters attention, and shows us the rewards of paying attention. Which is where the ethics of it all comes in – what is the ethical life, if not one where we pay attention?