Friday, May 20, 2016

DIY ethics or Ethics express


In my last post on selling cold drinks without a shopkeeper, I mentioned “morality” and “ethics” without understanding if they are different or interchangeable. Looking up on the web later, I found out that people used them as if interchangeable when in fact they are different according to some people. Morality—as I was told—relates mostly to norms usually based on religion and culture on how humans must behave concerning the right in contrast to the wrong. Ethics (also known as moral philosophy) is “the branch of philosophy which addresses questions of morality.” So on and on it went and you could stumble over "manner, character, proper behavior", "goodness" or "rightness”, “deontological ethical systems”, “the Golden Rule”, “morality vs. amorality”, “duty, obligation, and principles of conduct”, “descriptive and normative ethics”, “realism and anti-realism”, “tribal and territorial”, “evolution, Neuroscience, Psychology”, “Morality and politics”, “Morality and religion”, … by just skimming over the Morality page of Wikipedia.

Frustrated, you may be tempted to try something like drawing graphs to get insights into a mass of numbers. With text, you could make what is called a word cloud, like the one shown below.

There, different words from a collection of text are counted and those with higher counts are drawn in larger font sizes. The colors of words are added just to make the picture pretty. How did I make it?

I made Google search of “morality” and “ethics” and took the first five pages of each of the results, getting a total of ten pages. Then pure text is extracted from these pages, and unnecessary symbols, numerals, white spaces etc. were stripped. Different words were then counted and the word cloud is drawn. All these steps were done by using the relevant programs of the R Statistical Environment.

Not bad. Hopefully we get something out of that. Well, if you think that's enough for now, it's fine. For me, I still want to know what's really wrong with corruption in civil services and I wouldn't like to be bogged down in the study of the intricacies of morality and ethics. Luckily, I found this web-page on the Ethical Alarms website: Unethical Rationalizations and Misconceptions which could be your express delivery service for insights into people's common excuses for doing bad things.

I felt that giving just a list of all the ethics dodges from that article would go a long way. Quite likely that this list could be good enough to give you a feeling of how people cheat with ethics because you would at once recognize most of these from what you've known or heard before in real life.

Below I've listed all of fifty-eight of them and also extracted a few clarifications or comments to go with them. The selection of clarifications or comments is necessarily subjective and may reflect my poor judgment, but I'm sure it is not an unethical dodge itself. If you find any of them interesting look for details in the full text of the original article here.

1. The Golden Rationalization, or “Everybody does it”
1A. Ethics Surrender, or “We can’t stop it.”
It’s done all the time.”
It’s always been done this way.”
It’s tradition.”
Everybody is used to it.”
Everybody accepts it.”
Nobody’s complained before.”
It’s too late to change now.”
Ethics is hard. Rationalization 1A, Ethics Surrender, or “We can’t stop it,” wrongly concludes that it is impossible.
2. Ethics Estoppel, or “They’re Just as Bad”
This argues that wrongdoing toward a party isn’t really wrong when the aggrieved party has aggrieved the avenger. The victim of the unethical conduct no longer deserves ethical treatment because of the victim’s own misconduct.
But the misconduct of a victim never justifies unethical conduct directed against that victim.
3. Consequentialism, or “It Worked Out for the Best”
Consequentialism is an open invitation to extreme “the ends justify the means” conduct, where even cruel and illegal conduct becomes “ethical” because good consequences happen to arise out of it, even when the good was completely unintended or unpredictable.
4. Marion Barry’s Misdirection, or “If it isn’t illegal, it’s ethical.”
The late D.C. Mayor and lovable rogue Marion Barry earned himself a place in the Ethics Distortion Hall of Fame with his defense of his giving his blatantly unqualified girlfriend a high-paying job with the DC government. Barry declared that since there was no law against using the public payroll as his own private gift service, there was nothing unethical about it.Barry’s statement simply reinforces a misunderstanding of right and wrong.
5. The Compliance Dodge.
Simply put, compliance with rules, including laws, isn’t the same as ethics. Compliance depends on an individual’s desire to avoid punishment. Ethical conduct arises from an individual’s genuine desire to do the right thing. The most unethical person in the world will comply if the punishment is stiff enough. But if he can do something unethical without breaking the rules, watch out!When the inevitable loophole opens up in the rules, when the opportunity to gain at someone else’s expense is there and nobody will ever know, it is the ethical, not the compliant, who will do the right thing.
6. The Biblical Rationalizations
Judge not, lest ye not be judged,” and Let him who is without sin cast the first stone,” have been quoted by scoundrels and their allies and supporters for centuries. Neither quotation means what those guilty of ethical misconduct would have us believe, but the number of people who accept the misreading is substantial. ...
7. The “Tit for Tat” Excuse
This is the principle that bad or unethical behavior justifies, and somehow makes ethical, unethical behavior in response to it. The logical extension of this fallacy is the abandonment of all ethical standards. Through the ages, we have been perplexed at the fact that people who don’t play by the rules have an apparent advantage over those who do, and “If you can’t beat ’em, join ’em!” has been the rallying cry of those who see the abandonment of values as the only way to prosper. ...
The very concept of ethics assumes that winning isn’t the only thing, Vince Lombardi to the contrary, and that we must hold on to ethical standards to preserve the quality of civil existence. Although maxims and aphorisms cause a lot of confusion in ethical arguments, this one is still valid in its simple logic:Two wrongs don’t make a right.”
8. The Trivial Trap (“No harm no foul!”)
Many argue that if no tangible harm arises from a deception or other unethical act, it cannot be “wrong:”“No harm, no foul.” This is truly an insidious fallacy, because it can lead an individual to disregard the unethical nature of an action, and look only to the results of the action. Before too long, one has embraced “the ends justify the means” as an ethical system, otherwise known as “the terrorism standard.”
9. The Reverse Slippery Slope
defenders of unethical conduct like to project legitimate criticism of genuinely harmful conduct into apocalyptic over-reach and ridiculously broad application of the principles at issue.
10. The Unethical Tree in the Forest, or “What they don’t know won’t hurt them.”
The habitually unethical as well as the rarely unethical who don’t want to admit they have strayed are vulnerable to this classic, which posits that as long as the lie, swindle, cheat, or crime is never discovered, it hardly happened at all…in fact, one might as well say it didn’t happen, so you can’t really say anything really was wrong…right? Wrong. 
11. The King’s Pass, The Star Syndrome, or “What Will We Do Without Him?”
One will often hear unethical behavior excused because the person involved is so important, so accomplished, and has done such great things for so many people that we should look the other way, just this once. This is a terribly dangerous mindset, because celebrities and powerful public figures come to depend on it. Their achievements, in their own minds and those of their supporters and fans, have earned them a more lenient ethical standard. ...
11. (a) “I deserve this!” or “Just this once!”
12. The Dissonance Drag
Cognitive dissonance is an innately human process that can muddle the ethical values of an individual without him or her even realizing that it is happening. The most basic of cognitive dissonance scenarios occurs when a person whom an individual regards highly adopts a behavior that the same individual deplores. The gulf between the individual’s admiration of the person (a positive attitude) and the individual’s objection to the behavior (a negative attitude) must be reconciled. The individual can lower his or her estimation of the person, or develop a rationalization for the conflict (the person was acting uncharacteristically due to illness, stress, or confusion), or reduce the disapproval of the behavior.
This is why misbehavior by leaders and other admired role models is potentially very harmful on a large scale: ...
13. The Saint’s Excuse: “It’s for a good cause”
This rationalization has probably caused more death and human suffering than any other. ...
14. Self-validating Virtue
the act is judged by the perceived goodness the person doing it, rather than the other way around. This is applied by the doer, who reasons, “I am a good and ethical person. ...
15. The Futility Illusion: “If I don’t do it, somebody else will.”
It is a famous and time-honored rationalization that sidesteps doing the right thing because the wrong thing is certain to occur anyway. …
16. The Consistency Obsession
It is not only acceptable, it is necessary to use a variety of ethical approaches to solve certain problems. In real life, situations come up that just don’t fit neatly into the existing formulas. …
17. Ethical Vigilantism
addressing a real or imagined injustice by employing remedial cheating, lying, or other unethical means. It has its roots in many of the fallacies above: Tit for Tat, the Golden Rationalization, The Trivial Trap, and The Saint’s License. Its results are personal corruption, harm to innocent parties, and the forfeiture of the moral high ground. Nobody is “owed” the right to lie, cheat, or injure others. ...
18. Hamm’s Excuse: “It wasn’t my fault.”
19. The Perfection Diversion: “Nobody’s Perfect!” or “Everybody makes mistakes!”
19A The Insidious Confession, or “It wasn’t the best choice.”
20. The “Just one mistake!” Fantasy
21. Ethics Accounting (“I’ve earned this”/ “I made up for that”)
22. The Comparative Virtue Excuse: “There are worse things.”
23. Woody’s Excuse: “The heart wants what the heart wants”
#24. Juror 3’s Stand (It’s My Right!”)
24. A. Free Speech Confusion
25. The Coercion Myth: “I have no choice!”
26. “The Favorite Child” Excuse
27. The Victim’s Distortion
28. The Revolutionary’s Excuse: “These are not ordinary times.”
29. The Altruistic Switcheroo: “It’s for his own good”
29 (a). The Gruber Variation, or They are too stupid to know what’s good for them”
30. The Prospective Repeal: “It’s a bad law/stupid rule”
31. The Troublesome Luxury: “Ethics is a luxury we can’t afford right now”
32. The Unethical Role Model: He/She would have done the same thing”
33. The Management Shrug: “Don’t sweat the small stuff!”
34. Success Immunity, or “They must be doing something right!”
35. The Tortoise’s Pass: Better late than never”
36. Victim Blindness, or “They/He/She/ You should have seen it coming.”
#36 A. The Extortionist’s Absolution (You were warned!”)
37. The Maladroit’s Diversion, or “Nobody said it would be easy!”
38. The Miscreant’s Mulligan or “Give him/her/them/me a break!”
39. The Pioneer’s Lament, or “Why should I be the first?”
40. The Desperation Dodge or “I’ll do anything!”
41. The Evasive Tautology, or “It is what it is.”
Rationalization 41 A. Popeye’s Excuse, or “I am what I am.”
42. The Hillary Inoculation, or “If he/she doesn’t care, why should anyone else?”
If Hillary is willing to forgive him, why shouldn’t we?”
43. Vin’s Punchline, or “We’ve never had a problem with it!”
44. The Unethical Precedent, or “It’s Not The First Time”
45. The Abuser’s License: “It’s Complicated”
46. Zola’s Rejection, or “Don’t point fingers!”
47. Contrived Consent, or “The Rapist’s Defense.”
Contrived Consent, or “The Rapist’s Defense,” aims to cleanse unethical conduct by imagining that the victim consented to it, or secretly sought the result of the wrongful act. The most infamous example of this rationalization is, of course, the rapist’s defense that the victim either was inviting a sexual assault by flirtatious conduct or provocative dress, or secretly “wanted it.”
48. Ethics Jiu Jitsu, or “Haters Gonna Hate!”
In truth, those who don’t have the ethical bearings, the courage or the civic responsibility to criticize unethical conduct in the culture are the real problem as we strive for an ethical culture. They can often be identified by their mouthing of the fatuous accusation, “Haters gonna hate!”
49. “Convenient Futility,” or “It wouldn’t have mattered if I had done the right thing.”
The rationalization confounds law and ethics. … “It wouldn’t have mattered because the same thing would have happened even if I was competent” is still an admission of incompetence.
50. The Apathy Defense, or “Nobody Cares.”
The Apathy Defense is at the root of many other rationalizations, like The King’s Pass, The Saint’s excuse, and even “the ends justify the means.”
It is, in fact, one of the most dangerous and corrupting rationalizations of all. Politicians are taking bribes? Who cares? What matters is whether they make the government work. So taking bribes becomes acceptable. Leaders are lying to the public? Nobody cares! What matters is that he’s our guy! It only matters when their guy lies! Now leaders know they can lie with impunity, without consequences or shame.

#50 A, The Underwood Maneuver, or “That’s in the past.”
This rationalization has the honor of being named for a President, though a fictional and sinister one: Frank Underwood, the devious, psychopathic, lying and murdering Chief Executive, played by Kevin Spacey, who leads the den of thieves and blackguards who populate the fictional Washington, D.C. in the Netflix drama, “House of Cards.”
51. The Hippie’s License, or “If it feels good, do it!” (“It’s natural”)
52. Tessio’s Excuse, or “It’s just business”
Near the end of “The Godfather,” longtime Don Corleone loyalist Sal Tessio (played by the immortal Abe Vigoda) is caught attempting to ally with a rival family in an attempt to kill the new Don, Michael Corleone. As he is taken to the car for his final ride, Tessio turns to consiglieri Tom Hagen and says…
Tell Mike it was only business. I always liked him.”
53. The Joke Excuse, or “I was only kidding!”
55, “The Idealist’s Delusion,” or “We’re/ You’re Better Than This.”
56, The Universal Trump, or “Think of the children!”
akin to a human shield, employed to block incoming logic.
57. The Golden Rule Mutation, or “I’m all right with it!”
it translates into…
Do unto others as if the others felt like I do, even though they may not.”
58: The Ironic Rationalization, or “It’s The Right Thing To Do”
Maybe it’s the right thing, and maybe not. Just saying it conduct is right without doing the hard work of ethical analysis is bluffing and deflection. ...
It’s the right thing to do” you say?
Prove it.





Tuesday, May 10, 2016

Cold drink shop without a cashier in Mandalay and a kaleidoscope of one's own


A few days ago I chanced to watch Democratic Voice of Burma's အင်တာနက်စာမျက်နှာ (Internet page) in its TV program and I was fascinated by its report on the self-service cold drink experiment in Mandalay, the second capital city of Myanmar. A day before that, the information on the same experiment was aired by DVB in its Youth Voice program. By now this has been replicated in five or more townships in Mandalay and some more in other cities. Afterward it took me some good efforts to pin down the address of pages of the “One to one ပြည်သူ့ကူညီရေးအသင်းwhich is making the experiment.


It was quite by chance also that before I've heard about the One-to-One's effort, just a few days back, I have discovered the freakishly good reading “Freakonomics”. Then I was busy Googling and downloading the reviews and criticisms and even find time to include a guide for the students. Not that I haven't heard about Freaknomics before. May be a year or so ago I remember reading a statistician's (I think that was Andrew Gelman) comments saying that it was a thoroughly good read, but that he missed the citations on research the book drew upon. I made a mental note and promise myself to read it sometime later, but totally forgotten it until lately.

Freakonomics was written by University of Chicago economist Levitt and New York Time's journalist Dubner and published in April 2005. The full title of the book is “Freakonomics: A Rouge Economist Explores the Hidden Side of Everything” and according to the authors:

the book’s central idea is set forth: namely, if morality represents how people would like the world to work, then economics shows how it actually does work.
Why the conventional wisdom is so often wrong…How “experts”—from criminologists to real-estate agents to political scientists—bend the facts…Why knowing what to measure, and how to measure it, is the key to understanding modern life…

Is the Levitt-Dubner gang any good? Well, in a typical dummy way, I would point out that their first book “Freakonomics” became a best seller and sold 4 million copies worldwide by late 2009. Then they followed that up with “Superfreakonomics” in 2009 and the most recent “Think Like a Freak: The Authors of Freakonomics Offer to Retrain Your Brain” in May 2014.

By now getting fidgety, are you about to question me how exactly would Freaknomics be relevant to One-to-One People's Aid Association? Well I don't know much about economics or freakonomics or ethics to answer that directly. On the other hand Sai Nay Myo Mg Mg who started the present honor system cold drink vending in Mandalay explained to DVB that he is not interested in vending as such but is mainly interested in seeing people's morality improve. Here, Feldman the Bagel Man's experiences and insights and Levitt's analysis may be useful not only to One-to-One, but to all others who are curious about honor systems as well as white-collar crime and more broadly, morality.


From Freakonomics the topic directly relevant to One-to-one would be “... typical Washington DC area bagel business and its customers” of chapter-1. As for the book, I found out that I could download the pdf file version of Freakonomics here as well as in some other places. For What the Bagel Man Saw, you could also read the original article of June 2004 in New York Times Magazine here.

Paul Feldman was an analyst serving with various government agencies in U. S. such as the US Navy, Bureau of the Budget, the Institute for Defense Analyses, the President's Commission on Federal Statistics from 1962 till 1984. Then he was tired of chasing contracts and quit his job to sell beagles. Beagles, as you know, are bread that looks like donuts.

Driving around the office parks that encircle Washington, he solicited customers with a simple pitch: early in the morning, he would deliver some bagels and a cash basket to a company's snack room; he would return before lunch to pick up the money and the leftovers. It was an honor system commerce scheme, and it worked. Within a few years, he was delivering 700 dozen bagels a week to 140 companies and earning as much as he had ever made as a research analyst.”

When that New York Times article on Bagel Man appeared in 2004, Feldman was 72 and he had collected detailed data of his bagel business for twenty years. So he knew, for example that, in the past eight years he had delivered 1,375,103 bagels, of which 1,255,483 were eaten, as well as 648,341 doughnuts, of which 608,438 were eaten.

When Feldman started his business he was expecting 95% payment rate. By the time the Bagel Man article was written, he considered (i) companies to be “honest” if the payment is 90% or more, (ii) averages between 80 percent and 90 percent are annoying but tolerable, (iii) falling below 80 percent, it would be a big struggle to continue. It was notable that the payment rate started declining in 1992 and reached 87% by 2001, but climbed back to 89% immediately after the September 11 terrorist attacks.

Some of Feldman's notable experiences:
  • Started out with open baskets for the cash. But cash disappear too often and ended up using wooden boxes with money slot at the top.
  • Each year he drops off about 7,000 boxes and loses, on average, just one to theft. That means almost all of the people who stole more than 10% of his bagel did not bother to steal his cash boxes.
  • He believed that employees further up the corporate ladder cheat more than those down below. He reached this conclusion in part after delivering for years to one company spread out over three floors -- an executive floor on top and two lower floors with sales, service and administrative employees. Maybe, he says, the executives stole bagels out of a sense of entitlement. (Or maybe cheating is how they got to be executives.)

Here in Myanmar we may not need such a strong haunch to explain the origin of executives' behavior. We could simply imagine that someone from the lower floors or even someone on the same floor would be too eager to take the bagels to executives without paying. I don't know if the corruption rampant in the public sector here in the past has spread to the private sector. Perhaps it was the other way round, or perhaps they were going hand-in-hand. Anyway, with the current directive on accepting gifts in force, a particular government official in Myanmar would have to be extra careful in limiting his or her free bagel consumption per year to be well below 100 when Feldman's bagel costs $1.00 apiece.

Feldman identified two strongest predictors of company's honesty: morale and size.
  • His intuition gave him the conclusion that an office whose employees like their boss and their work has high payment rates.
  • His data firmly showed that smaller offices yields higher payment rates. “An office with a few dozen employees generally outpays by 3 percent to 5 percent an office with a few hundred employees.”

Levitt and Dubner noted that the bagel data also show a correlation between payment rate and the local rate of unemployment. As they say, it seemed like these two factors would be negatively correlated -- that is, when unemployment is low (and the economy is good), people would tend to be freer with their cash.

''But I found that as the unemployment rate goes down, dishonesty goes up,'' Paul F. says. ''My guess is that a low rate of unemployment means that companies are having to hire a lower class of employee.''

Levitt and Dubner also found from the data that the payment rate does not change when Feldman raises bagel prices, though volume may temporarily fall.

This way, when Feldman took his bagel data to Levitt to analyze, Levitt was able to made significant contributions to understanding white-collar crime using unconventional analysis. Nothing much was known about white-collar crime as Levitt-Dubner noted, principally because of lack of data. Most of the time there has been no victim of such crime so there was no one to report, whereas in the Bagel Man case, Feldman was the victim and he happened to have collected twenty year's worth of data!

In the One-to-One's case, Lin Lat's post of May 3 shows that on their first day 10 persons paid for their drinks, but other 5 did not. I have no idea how they could get that statistics, unless they were watching and counting the number of persons who took out the drinks. Next day and after that it was reported that there was no shortage. Perhaps the results after the first day were influenced by the sign-board giving two day's result and the publicity on the Facebook. Then we won't be able to judge the (true) morality of customers from such results. Even with ideal conditions we would need long enough time to get some idea on the morality of customers.


In The bagel seller and a quirky new take on economics (The Telegraph, 17 April, 2006)
Edmund Conway recounted his talk with the authors of Freakonomics. Here is Levitt's warning about measuring things:

"When you start measuring things, people start to arbitrage relative to it.

"So, depending on what metric they use for the hospital, I can guarantee the doctors and administrators are going to start altering their behaviour. So if the thing you compute is death rates in surgery, surgeons won't want to do surgery on the sickest patients.

"It's a double-edged sword - you have to be very careful. Our book isn't just about measuring. It's more about thinking about when you measure you distort things."

Muel Kaptein of Erasmus University Rotterdam examined how ethics work in real life. In his book
Why Do Good People Sometimes Do Bad Things?: 52 Reflections on Ethics at Work (July 25, 2012), available at SSRN: http://ssrn.com/abstract=2117396 or http://dx.doi.org/10.2139/ssrn.2117396 he included a chapter entitled “Bagels at work: honesty and dishonesty”. There, in connection with the currently popular experiments of company canteens doing away with the services of cashiers, Kaptein quoted the Levitt-Dubner's Bagel Man case. His remark:

The facts of the bagel man case show that, when it comes to paying for a bagel, most people act honestly. Clearly many people, once they have reached adulthood, are able to resist this small temptation. Nonetheless, one in seven people abuses the opportunity and does not pay.

It is therefore naive to assume that everyone is always honest, even in small matters. Pinching a little piece of the pie, bending a rule once in a while, occasionally telling a white lie, just looking the other way for a moment, that’s all it takes.

With the honor system, initially the payment rate remains the same or even improved. But later the losses were greater than the costs of cashiers. That prompted some companies to change back to the cashier system.

But things are not that simple.

But are they really trusted? Research by Thomas Gabor and colleagues shows that cashiers too are only human. Researchers visited a shop as a customer, bought a newspaper for 30 cents, paid the cashier with a dollar bill, and walked slowly out of the shop, seemingly absent-mindedly, without waiting for the change. There was plenty of time for the cashier to call the customer back and give them their change. Still 16 percent did not, which incidentally fits in nicely with Paul Feldman’s figures. Another study shows that in more than three-fifths of cases not giving change results from carelessness or sloppiness on the part of the cashiers, and in the other cases from dishonesty.
So the question naturally arises: are people more likely to be honest when it comes to dealing with small misbehavior and small gains or with serious misbehavior and large gains? Is it easier to resist small or large temptations? Little research has been carried out in this area. An exception is research by Ephraim Yuchtman-Yaar and Giora Rahav.”

They had bus drivers in Israel give back too much change to passengers and varied the amounts involved. They found that the more change was given back, and therefore the greater the temptation for the passenger, the more female passengers kept the money and the more male passengers gave it back. For men, as the temptation increased, so did the sense of responsibility, whereas with women the opposite was the case, according to the researchers.

Now, Sai Naymyo Mg Mg, Levitt and Dubner, Conway, and Kaptein have let me peep into their kaleidoscopes and I've snatched bits and pieces to put into my homemade one. I've enjoyed beautiful patterns out of Freakonomics, honor-systems, white-collar crime, ethics, and social-psychology experiments as it were. Take my kaleidoscope and share my joys. No permission required. Better still, make your own.