As mentioned in my previous post, I
recently finished teaching a course on Business Ethics to students of a Master
in International Management, which has forced me to review as much of the
existing literature on the subject as I could, and to conclude that most of it
is essentially useless or worse. Back to the title, I wanted to take the
occasion to condense in a few paragraphs the summary of all the research and
the thinking I have been doing since October last year. Consider it the Cliffs
Notes of my latest literary production:
Ethics – how to live
There is considerable social
agreement about what is “good” (although as in so many areas, agreement on the
general outlook, or the wide brushstrokes, may conceal a good deal of
disagreement on the fine details and nuances). A good guy is generous, has
other people interests’ in his mind when acting, is just and equitable, gives
everyone his due and does not shortchange others to gain a bit more himself:
We may leave aside for a moment the
fact that different people may perceive exactly the same action (Action 1 in
the previous schema, say) as occupying different positions in the continuum. If
I give some money to charity I may judge it as being a very virtuous thing,
while you may think I did it to show off (virtue signaling), or to gain a
fiscal deduction, or that given how much I earn and the wretched state of the
world it is still not enough. Regardless of how well trained in ethics we are,
it is simply the nature of human language that the assignment of value
(remember, that pesky concept that physics and chemistry cannot capture or
properly measure) is both imprecise and subjective, so we are wont to disagree
about the exact amount of it of each action shows. Which shouldn’t obscure the
fact that, again, there is wide agreement in the relative position of different
actions, so my giving money to charity is almost universally understood to be
“better” (more virtuous, more praise deserving) than selling addictive drugs to
teenagers out of school or mugging people at knife point.
Now, even if we accept (as I do) the
fact that there is an objective truth to the amount of moral virtue of every
action we freely decide to perform (as virtue, and praiseworthiness in general,
requires freedom to have any meaning at all: no freedom implies no possibility
of being virtuous or evil) we still need to inquire if such “socially perceived
virtue” is indeed conductive to the good life, to the kind of life we should (that pesky verb again) aspire
to live. This apparently simple question turns out to be fiendishly difficult
to answer in a way that is universally considered valid, and indeed every single
attempt at answering it, since the times of Socrates (and probably well before
that) has in some sense failed, as some thinker or other has come out sooner
rather than later pointing out to some formal defect in the underlying logic of
the answer that purportedly rendered it moot.
This is where historical reasoning
normally kicks in with full force (in philosophy books, not certainly in
business ethics ones) and attempts to explain why, for the kind of creatures we humans happen to be, which include the
fact we are endowed with reason and we have to live in community with our
fellow beings, for which we instinctively feel empathy, it is indeed best to
try to live ethically (closer to the complex of behavior causing perceptions
under label “B” in my graph) than the other way round, and thus the source of
the normativity of ethical theory
lies either in its anchoring in human nature or in the dictates of abstract
reason. I feel a lot of sympathy for historical reason, and enjoy as much as
the next guy dabbling in it, but at this point I won’t consider the matter
entirely settled (that narrative went more or less OK ‘til the Enlightenment,
but has been seriously weakened afterwards by Nietzsche and, closer to our
days, by Post-modernism, if you want the details you’ll need to wait until my
book is released, as both are discussed at length in there). For the purpose of
the present post (summary of how to sensibly apply ethical thinking to a
business environment) I’ll just consider it settled: it is a fact of the matter
that the good life, the worthy life, the life that recommends itself to any
rational being, the life that should be pursued, is the virtuous life, the
praiseworthy life, the life that most ethical traditions coincide in
recommending (regardless of “why” it may be so).
Remember, what such virtuous life
consists in is basically agreed by the aforementioned traditions (Nietzsche’s
being the odd one out), and can be summarized in following two precepts:
·
Equanimity
rule (directly derived from the venerable “golden rule”): don’t give your own
interests more weight than those of others. Don’t treat others as you would not
like to be treated yourself. Try to adopt and impersonal, impartial point of
view when deciding how to act, so you don’t favor yourself just for being you
·
Perfectibility
rule: develop your capabilities as much as you can, giving priority to those
that can be of use to your fellow men (and thus, that by the application of the
previous rule, make you a more useful member of society)
It is also widely agreed that such
schematic formulations cannot exhaust every conceivable dilemma (ethical or
otherwise) we may find in the business of conducting our daily lives. No
statement of a rule to be universally and unconditionally followed, doesn’t
matter how pithy or how extended, may aspire to cover the almost infinite
combination of circumstances and peculiar features each of our free actions is
framed in, so it may recommend (or disqualify) unambiguously each one of those
actions. We will discuss towards the end of the post (hopefully) to what
extent, then, are such pithy formulations of ethical directives useful or not,
as some authors have deduced, from the impossibility of being applied to each possible
situation we face, that ethics is simply not amenable to being formulated as a
definite set of rules, ad that supposed universal “principles” are at best a
distraction, and at worst an unnecessary obstacle when trying to find out how
to live (a good example of such position can be found in Jonathan Dancy’s book Ethics Without Principles, although many
of the objections to what we may call “understanding of Ethics as finding
universally applicable rules” were already presented in the deservedly famous Ethics, Inventing Right or Wrong by J.
L. Mackie). Let’s just assume for the time being that those rules do indeed
apply, are useful, and are valid indications of how to lead a good life (both
seen from outside, by our fellow humans, and felt from inside, as
self-fulfilling, rewarding ways of living). What do they have to do with the
conduct of business, and the performance of our professional activities?
Business Ethics – How to exchange commodities (including our own labor)
Before we discuss the peculiarities
of how Ethics applies to business situations, a couple of reminders are in
order:
1. Regardless of what the US supreme
court may say, Corporations are not people. You may grant rights to them, and
you may impose duties on them, but such rights and duties are, from an ethical
perspective, legal fictions. There is no such a thing as a sentient, conscious,
“mind of the corporation”, able to take decisions (apart from and distinct of
those of its different executives, within their respective areas), and thus
morally deserving praise or blame. One of the central terms within the
discipline of Business Ethics is “Corporate Social Responsibility”, and
enormous amounts of ink have been spilled discussing what that responsibility
consists in, and how far does it extend. Executives, which we can safely
presume are (mostly) human being do indeed have a responsibility for acting in
“socially acceptable” ways, for taking decisions that result in a net positive
for the corporations they represent and for the societies in which they
operate. But the nebulous collectives that have endowed them with such decision
power have no "responsibility", social or otherwise.
2. For a majority of their life, the activity
that occupies more awake time of almost everybody is precisely work. If the
average adult (between 18 and 65 years old) is awake 112 hours a week, you can
expect him to devote more than half of those hours to his job (including
getting there and returning from it). There is no way you can define, orient,
inspire or direct a meaningful way to live (which is precisely the core of what
ethics is about) that doesn’t address that time. There cannot be an ethics that
doesn’t include, or that carves a separate space for, or identifies different
principles to regulate, how to behave at work, or how to approach business
deals, or how to treat subordinates and co-workers. Furthermore, the attempts
to create such ethic, an ethic of the “private life”, to be governed by a set
of principles, and different from a “work ethic”, governed by a distinct set,
understood as attuned to the peculiarities and separate dynamics of a mythical
realm called “the market”, are not neutral or objective or value-free. They
typically constitute a naked attempt to justify quite unsavory behavior (the
shameless exploitation of our fellow humans, which in turn requires denying
their inherent dignity and “exchangeability” with ourselves) with a veneer of
sophistry and bad empiricism, appealing to “the greatest happiness for the
greatest number” and the unverifiable assumption that certain relationships of
production (collectively known as free-market capitalism) automatically ensure
such stupendous happiness by ensuring everybody maximizes the utility they
extract from what they consume, and produces using with maximal efficiency the
means at their disposal (as summarized in a passage in the textbook on Economics by Samuelson and Nordhaus that
I’ve quoted several times, and which manages to be both tautological and
disingenuous).
What we should conclude from both
points is that business ethics, as commonly described, is highly suspect of
constituting a rationalization of rapacious behavior. A rationalization
facilitated by the way it is typically taught, in isolation from the rich
ethical tradition from which it could benefit (expounded in my previous post).
If you zoom in what are the responsibilities of corporations, and how to
balance the demands of sustainability and profit maximizing, and then disguise
your own lack of an adequate framework for even formulating the problem with a
myriad of “cases” that can be argued one way or the other (and that end up
transmitting that this ethical stuff is really complex and confusing and it
doesn’t matter much what you end up deciding because for any outcome you can
find someone willing to defend that it was the right thing to do). A fine way
of training lawyers (again, that is where the case methodology originated), but
not certainly one for developing ethical excellence in economics (or BA)
students…
What I’m saying with this is that
“business ethics” cannot aspire to be a complete ethics, detached from the
question of the good life and a solid theoretical framework of what is good for
us, rational animals. Now, the peculiarity of business is, as I intimated in
the opening of this section, that it is an institution devoted to the exchange
of commodities. What is a commodity? I’ll take Lionel Robbins definition
stating that it is a piece of stuff (or of our own time) that has an economic
value (that we can put a price on), which in turn assumes that such piece of stuff or time can be put to
alternative uses (or to the same use by alternative persons). That means that
when we exchange commodities (again, our own time included) the main question,
as long as the exchange is voluntary, is not one of ultimate ends, or of how
conductive to our own perfectibility the exchange is, but of its fairness, of
how just it is. Thus, of the two main
aspects of ethics (the two main precepts we mentioned towards the end of
previous section), business ethics is mainly concerned with the first (equanimity), as the
ultimate mark of a fair transaction is that we would accept it from both sides,
if we exchanged places with the other party we would still consider it
advantageous (if not, if we are the only ones taking advantage of it, if we are
somehow fleecing the other party, it is doubtlessly unethical to engage in it).
Which is all great and good, but
puts us in a bit of a bind, specially when we turn our attention to that most
vaunted position (one which was identified by Alasdair McIntyre in his arch
famous After Virtue as a paradigmatic
figure of our times), that of the Manager,
the person that corporations choose to coordinate the activities (and thus, to
give instructions) to other people. A manager must maximize the output of his
team, that is the only possible way to discharge the fiduciary responsibility
he has been assigned. But for such maximization to happen, he must consider the
members of said team as means, not as
ends in themselves, again, because
the end in itself can only be the profit maximization. Indeed, the whole of
economic theory is built in the essential interchangeability of people, which
are but one resource more among others (remember our Robbinsian definition of
commodity, taken from the master’s conceptualization of the discipline:
resources that by definition admit of alternative uses), and are thus to be
thrown off the productive process if said process can be accomplished more
efficiently (more cheaply) using machines, or using people based in countries
with lower salaries. Something that managers all the world over have been doing
with verve and gusto on a monumental scale for the last half century (which
only shows that their economic training was impeccable, and impeccably
unbalanced by any ethical concern).
So, alas! Business ethics has to
deal with justice, and justice is by far the messier aspect of the whole field
of practical philosophy, because it has to do with the competing claims of
different people, with different histories, different arguments that can be
expressed more or less convincingly, independently of their “intrinsic” merit
(if there is even such a thing), and thus it very easily degrades into
casuistry. We all agree in a number of ethical positions: flogging a man that
robbed a crumb of bread because he was hungry? That’s bad, bad, bad. Raping a
woman to satisfy your wanton lust? Superbad and inexcusable. Slavery
(benefitting from it, or simply standing by if it happens in your country)?
Totally bad and despicable. But when it comes to who deserves what… we haven’t
progressed much since the time of the original sophists (the practitioners of
their trade now are called “lawyers”, at least in the West), that boasted they
could make the “weaker argument seem stronger” (and win the trial).
Which doesn’t mean that business
ethics can’t be taught, or that it necessarily has to be as poorly taught as it
actually is (with the predictably mushy results we can daily admire in the
press). Some of the cases can be used to illustrate the inherent tension
between the different actors involved in business relationship (the workers,
the capital owners, the consumers, the rest of society), and some guidelines
can be provided about the basis for adjudicating between their competing claims
(as I did in this series of posts: Organizational Justice I,
Organizational Justice II
and Organizational Justice III,
in which I essentially argued for the superiority of a Kantian approach over a
utilitarian one). I’m just saying that trying to cut corners, and jump in the
discussion of cases without having carefully laid out the foundations of why
one kind of life (the examined one, that recognizes the essential equality and
dignity of all human beings, and on the other hand requires us to develop our
potential abilities to perfection, prioritizing those most useful to our fellow
humans) is better than other (the unexamined pursuit of social status through
the hoarding of material goods as prescribed by a cancerous dominant reason
that is uncritically accepted as the only way to live) can only end in causing
the confusion of the students, and breeding in them the cynicism and
disenchantment of which they provide such ample evidence once they leave the hallowed
grounds of academia and start fending for themselves in the world of greedy
corporations, all too eager to put all that cynicism and disenchantment to good
use for their own ends.
Muy bueno, Santi! Ya he escrito mi reseña para el próximo viernes, a ver qué te parece...
ReplyDeletePero mientras, me encantaría que nos escribieras una entrada con libros recomendables de ética. Cada uno que comentabas me daban ganas de leerlo...
Espero que todos menos el "Economics" de Samuelson y Nordhaus! :-)
ReplyDeleteOKi, me lo apunto para un próximo post, aunque se va a parecer terriblemente a la bibliografía incluida en el libro cuyo borrador ya tienes en tus manos.