Friday 3 August 2012

Sacks: The Times: It is the end of a dangerous moral experiment

July 7 2012

The Times: It is the end of a dangerous moral experiment



The banking scandals, rate fixing and resignations may have a silver lining if they awaken us to a fact about which we have been in denial for decades.
Morality matters. Not just laws, regulations, supervisory authorities, committees of inquiry, courts, fines and punishments, but morality: the inner voice of self-restraint that tells us not to do something even when it is to our advantage, even though it may be legal, and even if there is a fair chance it won’t be found out. Because it’s wrong. Because it’s dishonourable. Because it is a breach of trust.
We are reaching the endgame of a great experiment that didn’t work: society’s attempt to live without a shared moral code. The 1960s applied this to private life. The 1980s applied it to the market. It was the age of deregulation and faith in the power of exchange. Hadn’t Adam Smith convincingly shown that the market, by the alchemy of “the invisible hand,” turned the pursuit of self-interest into collective gain? Smith never said that greed is good, but some of his followers did.
To which, after a succession of scandals that has shaken the financial system and brought the economy to its knees, we are entitled to say, “Up to a point.” Actually, with little fanfare, a discovery in the early 1950s had already refuted this central premise of classical economics.
It emerged from one of the most brilliant minds of the twentieth century, John von Neumann. Neumann was a mathematician and physicist, but was also the son of a banker who had a habit of discussing the day’s business over the dinner table. This was enough to tell Neumann that key decisions in banking and finance didn’t work the way economic theory said they did. They didn’t follow abstract computations of profit and loss. Whether a decision was good or bad depended on how others responded to it, and you could not predict that in advance. To help make decisions under conditions of uncertainty Neumann invented a new discipline, Games Theory.
This gave rise to a famous puzzle known as the Prisoner’s Dilemma. This showed that two or more rational agents, each acting in their own self interest, will produce an outcome that is bad for both, individually and collectively. This was to classical economics what Einstein was to Newton. It proved that there are things the invisible hand can’t handle.
The key variable turns out to be trust. With it, the market economy works. Without it, it fails. The choice is simple. Either you have a trust economy or a risk economy. In the first, you can rely on people to act with due regard to the interests of those they serve. In the second, you depend instead on a structure of laws, regulations, supervisory authorities, contracts, courts, punishments and fines. Transaction costs are high. Even so, ingenious people will find ways of outwitting the most elaborate regulations. Without trust, self-interest defeats regulations, undermines institutions and eventually causes systems to collapse.
But aren’t most people trustworthy? Not according to research published by behavioural economist Dan Ariely in his recent book, The (Honest) Truth about Dishonesty. His essential finding is that most of us are willing to cheat, given the temptation and opportunity. We’re just not willing to admit that we do. We cheat just a little, enough to pass unnoticed and to convince ourselves that we aren’t really being dishonest. After all, we say, everyone would do likewise given the chance.
The key, says Ariely, is the “fudge factor.” We want to benefit from cheating, but we also want to view ourselves as honest, honourable people. We resolve the conflict by “our amazing cognitive flexibility” – academic-speak for self-deception. He illustrates it by a simple story. Eight year old Jimmy comes home from school with a note from his teacher saying, “Jimmy stole a pencil from the student sitting next to him.” His father is furious. “If you needed a pencil, why didn’t you ask? I could have brought you dozens back from work.” We notice other people’s dishonesty, blind to our own.
Ariely and his academic colleagues found that the “fudge factor” is greatest when there is a distance between act and consequence, where there are grey areas, and where we have financial incentives to act against the interests of clients. We are more likely to cheat when stressed or exhausted. The more creative we are, the greater our ability to find self-justifying reasons for bad behaviour. We believe our own fictions (Harvard sociologist David Riesman once defined sincerity as “believing your own propaganda”). Dishonesty is contagious. Seeing colleagues cheat makes us more likely to do so. Most tempting of all, says Ariely, is “altruistic” cheating. If we can persuade ourselves that an act of dishonesty is for the good of our colleagues, even the best can go bad. Many of these factors were present in the Libor rate-fixing affair.
How do you change a corporate culture? You need to go beyond codes of conduct, says Ariely. He and his team tested students from two universities. The first were asked at the outset to sign an agreement that they would abide by their university’s code of honour. The second weren’t. Predictably, the second group cheated, the first did not. The irony is that the first university didn’t have a code of honour, while the second did. What matters, says Ariely, is not the code but the constant reminder.
The vast rewards, skewed incentives, high pressure and extreme opacity of modern finance combine the maximum of temptation with the maximum of opportunity. We have, it seems, an impressive capacity for bending the rules in our favour while telling ourselves we are doing nothing wrong. But the market economy needs trust, and without it, it will fail. Essential though legislation and regulation are, they are not enough. Trust depends on virtues of self-restraint, embedded in a culture, embodied by its leaders and embraced by individuals. Until morality returns to the market, we will continue to pay a heavy price.


 10 Responses to “The Times: It is the end of a dangerous moral experiment”


  1. I have just been writing about the problems with the market and lack of restraint not only in the market but in the ‘culture’ as a whole. THis is wonderful to see, but the question is how to get that point–how do we change the culture enough, the process enough, to have virtues (self-restraint and otherwise) ‘embedded in a culture, embodied by its leaders and embraced by individuals.”? I know that change starts with and within ourselves as individuals, but I do not see how that will carry through to where it needs to be.
  2. Dear Lord Sacks,
    This is a issue which has been something of a passion for me over the last decade and it began with another man, now deceased who also questioned the ethics of economics with a critique of traditional capitalism. One of the influences , Erich Fromm may be of interest. A man whose own works were guided by the Talmud.
    I am neither Jew nor Catholic.
    My blog You, Me, We, Ethics and People-Centered Economics  was influenced by the following words from the Vatican in the encyclical Caritas in Veritate:
    “Striving to meet the deepest moral needs of the person also has important and beneficial repercussions at the level of economics. The economy needs ethics in order to function correctly — not any ethics whatsoever, but anethics which is people-centred…”
    It is my story of a man who lost his life in the quest for ethical business
  3. Dear Chief, please do not retire! We need your continued guidance
    thanks,
    Yaakov

  4. Rabbi -
    Well said. Unfortunately, to use a computer science analogy, it is necessary to “go up one folder level” – particularly in Klal Yisroel. Adherence to a recognized code of moral conduct under the pressure of civil / criminal punishment is the necessary “root” base – even of those who do not believe in The Almighty, in order for society to continue. Subservience to a more refined, further developed, more altruistic, more, if you will, “G-d like”, is even better; and is “reportedly” that level which B’nei Yisroel act at.
    However, when you have practitioners of the latter perform crosswise to all morality, both secular and religious; twist and contort religious law to claim firstly non-performance of any crime under either secular or religious law, and then near or actual infallible exemption from jurisdiction under secular law; you end with a profanation of the very concept of divinely derived morality, a well deserved disdain and revilement of those who practice such immoral, anti-religious, not to mention illegal acts and actions, and a dangerous pandering to the weaker minded of the world that leads to scapegoating of whole swathes of people, and worse . . . . . . . . And when you have a “proletariat” which allows its leadership to act in such a way. . . . . . .

  5. I agree whole-heartedly with the Chief Rabbi’s comments. Unfortunately, it is impossible to legislate morality or to change corrupt societal behavior by identifying it and pointing out the ultimate tragic ends that will result if no change is made. I’m afraid that the bully pulpit does not accomplish the task. But it’s certainly a start.
    In addition to the Rabbi’s reference to the Prisoner’s Dilemma, I believe the “Tragedy of the Commons” is an apt reference. As in the “Commons,” each member of society cheats to benefit himself or herself, but this cheating is detrimental to society as a whole. Unfortunately, this is not realized by the individual, whose cheating slips through the cracks of law enforcement and community criticism.
    And as the Rabbi points out, people will engage in self-deception to trick themselves into believing that they are not acting immorally. Case in point: Three years ago, in the wake of the 2008 financial crisis, I attended a formal presentation by a local law school dean arguing for the need for increased ethics in business. A few months later he was forced to resign from his position because he was caught participating in a prostitution ring.
    Contemporary Judeo-Christian religious messaging does not cause people to act morally. The threat of future punishment doesn’t correct current wrongful behavior that will result in immediate benefit, because, to use the Rabbi’s words, “there is a distance between act and consequence, where there are grey areas.”
    I believe this “distance between act and consequence” also leads to increased criminal behavior, as the criminal does not assume that he or she will be caught, prosecuted and punished. The significant delays inherent in the criminal justice system from arrest to conviction, coupled with the popular perception that guilt and conviction are not always directly correllated, facilitates the commission of the crime that provides immediate benefits to the perpetrator.
    It may be that the only way to cure the societal ill of immorality is for each individual to believe, in his or her heart, that “mitzvah goreret mitzvah.” This roughly translates from the Hebrew as “one good deed will bring another good deed,” but to me, it means something additional. Doing the right thing in the face of temptation actually can make a person feel better. The question is, how do we change the mindset of the world to adopt this paradigm?

  6. Today’s liberalism, a variant of classic socialism, is built upon the politics of envy. There are those who cannot abide that others have that which they do not. The Ten Commandments explicitly warns against this sentiment: “Thou shalt not envy your friend’s field, his house, his livestock, that which belongs to him.” Torah says that if someone wants those things, he should put his mind to earning and acquiring them. If after all that, he still does not have all the possessions his friend has, then let him be happy with the other fulfilling aspects of life—study, purpose, family, friendship, the arts, or nature.
    Private property provides stability to people and society, the impetus for work, sacrifice, hope, reciprocity—all being emotions that matriculate and develop into a noble value system. Unlike sloth, it brings prosperity and health. And by following the Bible, this prosperity will not degenerate into decadence.The “Ten Commandments” ends with “Thou shall not covet your neighbor’s household…” One should not be envious of his friend’s wealth, his friend’s wife, or his friend’s possessions.
    The “Ten Commandments” represent the fundamentals of Judaism. We could certainly agree that the other nine commandments should be counted in a list of the fundamentals of our religion. Each of the nine, it could easily be argued, is fundamental to religion and fundamental to society. However, not coveting seems to be of a somewhat “lower stature” than the other nine.
    We can understand “Do not commit adultery.” But is merely being jealous of someone else’s wife on par with adultery? What is so fundamental about not coveting that it makes the “Top Ten?”
    Rav Samson Raphael Hirsch (1808-1888) says that “Thou shall not covet” is one of the most fundamental commandments in the Torah. A person cannot be an “observant” Jew without this mitzvah. This is because the essence of the Commandment of “Lo Sachmod” (Thou shall not covet) is the concept of personalized Divine Providence (Hashgocha Pratis).
    Not only is there a G-d who Created the world, who took us out of Egypt, and who is interested in global affairs, but there is a G-d who is interested every one of our lives. He is concerned with how much money we earn and where we live and what we do. He is intimately involved with each of our lives. This is known as Hashgocha Pratis.
    That is why we should not covet our neighbor’s wife. If we believe in Hasghocha Pratis then we believe that the wife that G-d gave us is the wife that he wanted us to have. For better or for worse — she is the one.
    Likewise, we have the job that He wants us to have, we drive the car that He wants us to drive, and we earn the money that He wants us to earn — because He decided that these things are good for us. When we start acting jealous and thinking, “if only I had his wife, or his job or his money…” we are in effect denying that it is G-d who gave us this wife and this job and this salary.
    Lo Sachmod is the affirmation that all that I possess in this world is custom-designed and special delivered to me from G-d. That is why this commandment belongs in the “Ten Commandments”. If we believe, as some do, that G-d only worries about “the big picture” — war or no war — but not about how much I should earn this year, this indicates a major lack in our state of belief. One who appropriately believes in personalized Divine Providence, will not desire someone else’s wife or job or car.

  7. Nechama is right, I believe, the question is less whether the business world is in dire need of a shared code of conduct based on respect, honor, fairness and trust than how to achieve such a cutural shift. Further, I would argue, the ethical and moral failings of today are in fact structural, endemic to “free market” capitalism, and were widely manifest in boom-bust cycles more than a century and a half before the 1980s. The difference is not in the source or nature of the problem but the extent.
    Because of the staggering pace of integration of businesses and economic structures across national and geographic boundaries, the misdeeds of a rogue banker in London or New York or Tokyo or Berlin may cause financial turmoil far beyond the U.S., U.K., Japan or Germany. This is the change that has been most manifest since the 1980s, the interdependence of financial systems on a global scale and the hardly coincidental turn — especially during the Reagan-Thatcher years — to the rank amorality of Milton Friedman’s economic theories. In reality deregulation had given us anything but a free market. We’ve merely traded the relatively open government manipulations of socialism, whether democratic or fascist, for the unseen (and uncounted) hands of a relatively small number of private oligarchs whose machinations for the most part are even less responsive to ethical or moral concerns.
    Never since perhaps the dawn of the industrial age has the gap between the wealthiest and the poorest been so great in the democracies of the world. It’s not a free market if participation is limited to billionaires. At least with Mussolini the trains ran on time.
    There are certainly individual exceptions — Warren Buffett and Bill Gates come to mind — but until runaway capitalism is contained and the fallacy of Friedman’s free market policies is repudiated, I see little hope for the moral and ethical regeneration within the business and financial world that Rabbi Sacks so eloquently envisions.

  8. I think it would help if the people at the top – politicians, MPs, chief executives of companies, large and small – conducted their businesses in open, honest and ethical ways and are seen to be doing so. It seems as if there is too much corruption at all levels in corporate, financial and Govermental departments which in turns creates lack of trust in these organisations.

  9. Thank you so much for this. As if you read my mind – sp opften I have cried out: it may be lawful but that deosn’t make it less dispiccable or awful.
    And as for the question: ‘how can we change….’, raised ny Nechamah:
    change yourself.
    Don’t wait for others to act, act yourself. Confront people with their behaviour if you see it is wrong or immoral . Don’t be afraid to be the odd one out! But most of all: be a good example.
    Don’t chase wealth and kovet madly – share, help, show compassion and be rich with what you have.
    Be content and count your blessings, count your difficulties because these are the other side of the blessing coin.
    Be an example – not zealously – but passionate of the need for trust, dignity and Mensch-lichkeit.
    We all know that money doesn’t make us happy but living a life of integrity and morality does!
    Thanks, Rabbi,
    Shabbat Shalom!
    Ina

  10. Dear Rabbi – My son sent me your article via e-mail. I live in the U.S. and had the privilege of hearing you address the 1999 ROK (Reunion of Kindertransports) Convention in London. Then, as now, I was very impressed by your comments. Since I first learned the Ten Commandments in German, (I was born in Vienna, Austria) the wording was: “Du sollst nicht _BEGEHREN – and begehren translates to DESIRE i.e. desire which overpowers you to the extent of overshadowing your religious and moral beliefs. Something that would overshadow your “Menschlichkeit” as another respondent commented.
    Thus I have always considered this a very important commandment. I am going to try to access more of your comments or articles Thanks! Shalom, Rita

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