In Part 1, I discussed how we are entering the dawn of the Ethical Capitalist. Most of part 1 was dedicated to describing the current environment, this time I will go a little deeper and address some of the rebuttals I got in the form of comments and discussions.
At the core of most rebuttals is this notion that, in general, the incentive to act unethically will always exist and that this incentive is core to capitalism. A slight variation on this idea is that acting unethically is not core to capitalism, but the capitalist system is indifferent to ethics, and as a result is indifferent to unethical actions. Another corollary is that if agents are only acting based on the weighting of incentives and deterrents, then it is not a true moral action, just one that might seem to be moral incidentally.
For the past few years I have found the cynicism surrounding the incentive to act unethically very interesting. I’m not entirely sure where this belief comes from. Maybe it comes from the personal experience of many people who overcame an urge to do something unethical, or maybe it comes from roots of the Abrahamic religions that claims about 50% of the world’s population and has doctrine that states that we are all born with an original sin (I know that the three Abrahamic faiths have a different take on original sin, but there is an underlying theme that remains constant – we are all flawed since our genesis).
Proponents of this view, regardless of religious alignment, suggest that responsible oversight and regulation is the best answer to this structural flaw. But the major issue with this view is that it falls prey to an infinite regress, namely “who watches the watchers?” Why work under the assumption that those who run regulatory bodies are somehow separate from the incentives of private industry?
The belief that incentives are skewed toward the unethical is a myth based on a misunderstanding of the origins of ethics. Consider the moth that flies into a flame. The moth is driven by an instinctive and prehistoric navigation system that it inherited from its ancestors. The fact that the moth, and many of his colleagues, die from this course of action does not destroy the moth population because the action is offset by the birth rate of the population.
Now let’s move up the evolutionary chain a bit. Piranhas are known for their ability to consume large animals by overwhelming them with sheer numbers. A common question regarding the piranha is, “why don’t they eat each other?” The short answer is, they do.
Like the moth, the piranha population has a certain allowed amount of self-destructive behavior, but unlike the moth, this kind of behavior is far rarer in the piranha than in the moth. The reason for this is that there is a huge penalty for the piranha population if it were unable to work as a team. The cooperation of the piranha community allows it to consume animals that would otherwise resist their attack, or eat them as individuals in a counterattack.
This favoritism for cooperation in a feeding frenzy over their tendency to attack one another is an example of proto-ethical behavior. In this stage of the evolutionary chain, the behavior can hardly be considered ethical by human standards, but we do see an incentive toward a sense of community over the individual.
As humans, we try to separate ourselves from this model, but in reality our morals are just as driven by deterrents and incentives as the piranha and moth, the only difference is our ability to plan further into the future. Those who would say that Natural Selection is free from ethical concerns would be correct, but our moral compass is still a product of Natural Selection as is any other part of our cognitive makeup. Consequently, our separation of ethical decisions from any other decisions is an artificial distinction for our convenience, and the study of ethics is simply the study of repercussions with a longer time horizon.
By the same reasoning, capitalism is free from ethical concerns, it is merely driven by the forces of supply and demand. Therefore, if an ethical corporation is to succeed, it must drive demand independent of its ethical status. The Ethical Capitalist is in some trouble at this point if the cost of ethical actions keeps the capitalist agent from being competitive with its indifferent, or unethical, competitors.
There are three reasons why this line of thinking is flawed. First, consumers are willing to pay a premium for a perceived ethical product. The success of companies like Bullfrog power and Tom’s shoes, as well as a slew of other cause-marketed companies, is built on this premium. The reason that these companies are able to function profitably is because capitalism ultimately reflects the demands of the consumers, and the consumers are, for the most part, ethical agents. Investors in the space are also willing to lower their required rates of return for investments in these types of companies because of their ethical alignment.
Second, ethical actions do not need to cost more than unethical or neutral actions. Google’s motto of “don’t be evil” is a statement that costs almost nothing, but sets the corporate culture for the people that work there. The company has found ways to profit off of ethical actions such as providing internet to low-income markets and giving much of their product out for free. Yes, these are done with long-term profit in mind, but that’s precisely the point! It would be dishonest to say that an action is ethical only if it results in a cost rather than a gain.
Third, the statement does not consider the cost of doing an unethical action. The tech giant Uber has currently been in the news due to many questionable tactics that it has used to gain ride sharing supremacy. The use of perceived unethical tactics has cost Uber a considerable loss of business and given some market share to its competitors such as Lyft, Hailo and Sidecar. If Uber is able to come out of this tailspin, it will be due to a change in public perception about its ethics as a corporation.
I can already hear the cynics' cry something like “public perception is the key, not ethics.” And the cynics would be right, but this is the same thing as saying that survival is key, not cooperation. This is why, in part 1, I stated the importance of decentralized media, not just social media, to draw attention to what is actually ethical and what is just perceived as such. A corporation engaged in greenwashing or a charismatic C-level executive is no longer enough to fool the public into seeing PR as true ethical action. Decentralized media is becoming more sophisticated and decentralized with time and will only continue to do so in the future.
As with all organisms, there exists deviant behavior that threatens to destroy a population, and the same can be said for capitalist agents. The examples of Bullfrog Power, Google and Tom’s shoes are primitive proto-ethical agents that are acting more like a piranha then a human being. But as consumers become more aware, businesses will either have to evolve to the new, more advanced, consumer or be replaced by a competitor.
Mistakes will happen and, in turn, consumers will punish these mistakes with the loss of patronage. The end-game is that capitalist agents will reflect the ideals of the consumers as a whole, so the drive to change and improve ultimately exists at the consumer level. If the consumers are ethically minded, then the corporations must adapt to reflect these ideals to survive in an ever-changing marketplace and become ethical capitalists.
Thanks for reading!
Thanks for reading!