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.

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.  

While ratings systems may encourage good behaviour on the part of the provider and recipient, it’s a hungry business model that is both anxiety-inducing and untrustworthy. 

In Seth MacFarlane’s off-beat homage to Star Trek, The Orville, the increasingly earnest show becomes a series of cautionary tales. In one episode, Majority Rules, MacFarlane signals the dangers of the real world mirroring the online one. The crew of the Orville attempt to rescue a couple of imprisoned anthropologists from an Earth-like planet, where justice is meted out based on a system of public votes. In deep trouble, the public will determine their innocence with a ‘thumbs-up’ or ‘thumbs-down’. 

I didn’t love the show, but Majority Rules lingers in my mind because even though determining a person’s freedom by public votes seems ludicrous, isn’t this happening daily online already, to varying degrees of severity? 

There is, of course, the modern-day equivalent of the stocks. But instead of passers-by throwing fruit and jeering, people find ways to do it in 140 characters or less, hashtags optional.  

But seemingly more innocuous judgments are made elsewhere, and they affect how we live, work and engage with others. When you consider the services and experiences that make up your daily life, how many of them involve ratings? Businesses rely on reviews from Google, Yelp, Trip Advisor and so on, as do we as consumers.  

And of course, your transport and food delivery apps depend on them. The meal you ordered through a delivery app arrived soggy and not at all like it looked in the photo? Blame the rider who didn’t pedal fast enough, bypass the restaurant. Your food was terrible and the low-paid delivery rider is the low-hanging fruit. They get one star. Hated the music your Uber driver was playing? Give them a poor rating – though you should know, with Uber they can give you one back. 

In November this year, it was reported that a study from the University of Bristol and University of Oxford found seven out of 10 gig economy workers were in a constant state of worry about negative reviews and the impact they would have on their livelihood. The lead author and sociologist, Dr Alex Wood, Lecturer in Human Resource Management and Future of Work at Bristol, noted: “It was shocking how workers expressed continuous worry about the potential consequences of receiving a single bad rating from an unfair or malevolent client, and how this could leave them unable to continue making a living.” 

This anxiety over ratings is understandable. It’s not that criticism is a fresh concept (in the arts world, we are constantly subjected to review). But in the gig economy, not only can customer-generated scores sink or boost workers’ reputations, they culminate in an advertising and rewards system. The better you’re rated, the more accolades you receive, often in the form of badges that signal that you are a superstar. It’s a clever marketing tactic, because as consumers we follow the high ratings, but it’s also a way to encourage good behaviour all round because often apps rate both provider and consumer.

Ratings systems are surveillance and compliance systems, a very public message board, which mostly empower the consumer. But these ratings can also be used to falsely entice us.

Years ago, I employed the services of transcribers on a gig website. Despite having a catchy price point, the cost of the service, quite rightly, rose according to the needs of the job. And yet, the work was not done to a reasonable standard. I chose not to leave negative reviews, but the service providers pushed me to so I relented and gave them four out of five stars. I understood: they were trying to make a living. Then they sent me messages asking (borderline haranguing) me to change my review to a perfect score.  

They were jockeying for work but cutting corners then demanding positive reviews. I gave in, feeling guilty, knowing that they were boosting their reliability to secure more work they didn’t seem capable of actually completing.  

Meanwhile, try leaving an honest review on AirBnB, and you will understand why so many places are given rave reviews but fall short. No one wants to tell the truth when they are being judged back.  

What a circular mess. 

How can we trust ratings systems like this? Can scores be trusted given how freely, and sometimes anonymously, they can be applied? Meanwhile, even though ratings systems can be a useful barometer of a service provider’s reliability or competence, they may also be completely false endorsements. Increasingly, we are being warned about fake reviews, which set out to uplift or destroy a business. It pays to read comments carefully rather than rely on the rating itself. 

We are increasingly being taught to assess every service or experience, and it is not a thorough, or necessarily fair, feedback system for either party to a transaction.

No longer are workers simply ‘freelancers’ if they are self-employed; in a world of food delivery and transport services, of competitive freelance websites like Fiverr and Upwork, everyday commerce has been twisted and turned into a thriving, cut-throat marketplace. One where workers’ rights are blurred, where bad reviews are doled out hastily, spitefully or truthfully, but without any oversight to ascertain their veracity.  

The gig economy has long been examined for its flaws. Despite the opportunities and ease-of-access a casualised, sharing economy creates, with it comes crushing downsides: the dilution of employee rights, the lowering of fees just to secure the gig – and with that, quite likely, standards. Skilled workers get edged out of industries when they are undercut by less experienced people willing to do the job at a fraction of the actual cost.  

Ratings systems encourage good behaviour but we are becoming hyper vigilant and more critical in the process. While business is booming, this explosion in feedback is not making us better workers or customers. Time will tell if this is, ultimately, bad for business. We already know that it is taking its toll on providers.  

Throughout the ages, people subject to the torments of even the most oppressive regimes have found solace in the fact that even when their bodies are controlled, their minds can remain free.  

People have the capacity to hold information and beliefs that cannot be discerned by any mind other than their own. Of course, in many cases (but not all) the mental reserves needed to preserve a secret can be destroyed by those who employ torture. However, only the most vicious and desperate resort to such despicable acts – and even then, they can never be sure that what they are told is actually true. But that is another topic for another time. 

For now, I want to highlight the remarkable strength of secrets – a strength conferred by their retention in regions of the human mind that are inaccessible to others. 

The fact that we cannot ‘read minds’ allows each of us a particular kind of freedom.

However, it would be a lonely existence if we were not also endowed with the capacity to share our thinking with others through all of the forms of communication available to us – physical, verbal, literal, and symbolic. So, for the most part, we liberally share our thoughts, feelings and beliefs in word and deed – while retaining some things entirely to ourselves. 

While this is the context in which secrets exist, it’s important to note the distinction between ‘having’ and ‘holding’ secrets. In the first case, secrets can be our own – something that we know we choose not to disclose to others. In the second case, secrets can ‘belong’ to someone else who has shared them with us – on the condition we preserve the secrecy of what has been disclosed. 

There are many examples of both kinds of secret. For example, a person may have suffered some kind of sexual assault in their youth but, for a range of reasons, may never disclose this to another soul. It will be their secret – and they will take it to the grave. Alternatively, if they share this secret with another person – on the condition that no other person ever know this truth – then the latter person will have agreed to hold the secret for as long as required to do so by the person whose secret has been shared with them. 

It’s easy to see in this example just some of the problems with secrets. Let’s suppose that the person who abused the youth is still at large – possibly still offending. Does the person who ‘holds’ the secret have an obligation to prevent harm that is greater than the obligation to protect their friend’s secret? One might hope that the friend would agree to reveal the identity of the malefactor. However, what if they refuse? What if a person at risk of abuse asks a direct question about the person whom you know to be a threat to them? Are you required to lie or to dissemble in order to keep the secret? 

Of course, the ability to have and to hold secrets can also enable great evil. For example, some secrets can obscure damaging, false beliefs that – even if sincerely held – present grave risks to individuals or whole communities. We can see such ‘secret knowledge’ at work in certain cults and conspiracy theories. Because secret, these sometimes deadly false beliefs cannot be challenged or amended by exposure to the ‘sunlight’ of open enquiry and debate. Deadly secrets can fester and grow in the dark to the point where they can poison whole sections of the community. 

What’s more, perverse forms of secrecy can be employed by powerful interests as a tool to control others. Whole regimes have been propped up by ‘secret police’, the cloaking of wrongdoing behind the veil of ‘official secrets’, and so on. 

The ethics of secrets have a practical bearing on matters affecting individuals, groups and whole societies. Core questions include: Is there a distinction between a ‘confidence’ and a ‘secret’? Do certain people have a right to know information that others wish to keep secret? Are we ever obliged to disclose another person’s secret? What, if anything, is a ‘legitimate secret’? Who decides questions of legitimacy? How does one balance the interests of individuals and society? 

Join Dr Simon Longstaff on Thur 23 Nov as he lifts the lid on secrets and their role in living an ethical life. The Ethics of Secrets tickets on sale now.  

As it stands, in the western world, marriage is the legal union between two people who are typically romantic or sexual partners. Some philosophers are now revisiting the institution of marriage and asking what can be done to reform it, and if it should exist at all.

The institution of marriage has been around for over 4,000 years. Historians first see instances of marriages popping up around 2350 BCE in Mesopotamia, or modern day Iraq. Marriage turned a woman into a man’s object whose primary purpose was producing legitimate offspring.  

Throughout the following centuries and millennia, the institution of marriage evolved. As the Roman Catholic church grew in power throughout the 6th, 7th, and 8th centuries, marriage became widely accepted as a sacrament, or a ceremony that imparted divine grace on two people. During the Middle Ages, as land ownership became an important part of wealth and status, marriage was about securing male heirs to pass down wealth and increasing family status by having a daughter marrying a land-owning man.

“The property-like status of women was evident in Western societies like Rome and Greece, where wives were taken solely for the purpose of bearing legitimate children and, in most cases, were treated like dependents and confined to activities such as caring for children, cooking, and keeping house.”

The thinking that a marriage should be about love really only began in the 1500s, during a period now known as the Renaissance. Not much improved with regard to equality for women, but the movement did put forth the idea that two parties should enter a marriage consensually. Instead of women being viewed as property to be bought and sold with a dowry, women had more autonomy which elevated their social status. Into the 1700s, while the working class were essentially free to marry who they wanted (as long as they married people in the same social class), girls born into aristocratic families were betrothed as infants and married as teenagers in financial alliances between families. 

But marriage doesn’t look like this anymore, right? It’s easy to forget that interracial marriage was illegal in the United States until 1967 and until 1985 in South Africa. Marital rape only became a crime in all American states in 1993. Australia only legalised gay marriage at the end of 2017, making it one of 31 countries to do so. In the 4,000 years of marriage, most legalised marriage equality has happened in the last 50 years. 

The nasty history of marriage has prompted some philosophers to ask: is it time to get rid of the institution of marriage? Or, is it possible to reform?

An argument for the abolition of marriage

“Freedom for women cannot be won without the abolition of marriage.” 

In the last hundred years, there has been plenty of discourse about where marriage fits into modern life. One notable voice, Sheila Cronan, a feminist activist who participated actively in the second wave feminist movement in America, argued that marriage is comparable to slavery, as women performed free labour in the home and were reliant on their husbands for financial and social protection. 

“Attack on such issues as employment discrimination are superfluous; as long as women are working for free in the home we cannot expect our demands for equal pay outside the home to be taken seriously.”

Cronan believed that it would be impossible to achieve true gender equality as long as marriage remained a dominant institution. The comparison of marriage to slavery was hugely controversial, though, because white women had significantly better living conditions and security than slaves. In a modern, western context, Cronan’s article may seem like a bit of an overstatement on the woes of marriage. 

Is there an alternative to abolition?

Another contribution to the philosophy of marriage is the work of Elizabeth Brake. Instead of abolishing marriage, she puts forward a theory in her 2010 paper What Political Liberalism Implies for Marriage Law called “minimal marriage,” which claims that any people should be allowed to get married and enjoy all the legal rights that come with it, regardless of the kind of relationship they are in or the number of people in it. 

Brake argues that when the state allows some kinds of marriages but not other kinds, the state is asserting one kind of relationship as more morally acceptable than another. Marriage in the western world provides a number of legal benefits: visitation rights in hospitals if someone gets sick, fewer complications around joint bank accounts, and the right to inherit the estate if a partner dies, to name a few. It is also often viewed as a better or superior kind of relationship, so those who are not allowed to get married are seen as being in an inferior kind of relationship. 

Take for example the case of two elderly women who are close friends and have lived together for the last 30 years. If one of the elderly women falls ill and needs to go to hospital, her friend might not be able to visit her because she is not a spouse or next-of-kin. If she passes away and her friend is not in her will, then the friend will have no say over what happens to her estate. The reason these friends were not married was because they felt no romantic attraction to each other. But Brake asks us: why should their relationship be seen as less valuable or less important than a romantic one? Why should their caring relationship not be afforded the legal rights of marriage? 

Many legal rights are tied to marriage. In the US, there are over 1000 federal “statutory provisions,” or clauses written in the law, in which marital status is a factor in determining who gets a benefit, privilege, or right. Brake argues that reforming marriage to be “minimal” is the best way to ensure that as many people as possible have these legal rights. 

So, what should the future of marriage be?

Many people today will say that the day they got married was one of the best days of their lives. However, just because we have a more positive view of it now does not erase the thousands of years of discriminatory history. In addition, practices such as child marriage and arranged marriages that no longer occur in the western world are still the norm in other parts of the world. 

While Cronan presents a strong argument for abolishing marriage and Brake presents a strong argument for its reform , we need to examine the underlying social ills that make marriage so complicated. Additionally, there’s no guarantee that abolishing or reforming marriage will eliminate the sexism, racism, and homophobia that create the conditions for marriage to be so discriminatory in the first place. Marriage may not be creating inequality as much as it is a symptom of inequality. While the question of what to do with marriage is worth interrogating, it’s important to consider the larger role it might play in creating social change and working towards equality.