[MUSIC] Welcome back to our session on mindfulness, on defense strategies against ethical blindness. And we will now continue with our third line of defense against ethical blindness. The third defense line against ethical blindness has to do with our weakness of overestimating the power to control what we do. Overestimate our integrity, overestimate the positive perception of ourselves. We might look into the mirror and perceive ourselves as beautiful princesses, but, in reality, we are really monsters, we just do not realize it. So, developing a better knowledge of ourselves, of our values is a key element of defending ourselves against ethical blindness. You might remember the session we had on institutions where we saw that large parts of what we do, large parts of our decisions are driven by unconscious routines are driven by auto pilot. But behind our routines there is this set of values and beliefs about the world that created these routines in the first place. So, in some context our beliefs that build up these routines, they might get distorted. They might get buried under more salient values that the immediate situational context pushes like greed, like competition with others. But these buried values, they're still there. You can see then when someone wakes you up from your state of ethical blindness, when you're taken out of your context, when you realize what you did was wrong. You remember, in the session ethical blindness we discussed this phenomenon that blindness is just a temporary effect driven by the situation. If you take the person out of the context, he or she might realize that what she did was wrong. And one of the effects by which you can see that is when people are taken out of the context, they often ask themselves, how could I ever do this? This is so against the values that are felt inside. And they have no answer. You have some answers now after these seven weeks on ethical blindness, of course. Our values, are our moral compass, even if we don't see them, even if they're buried, even if we might struggle listing them if we are asked what our values are because they are unconscious. So, it is true that some people don't have values, they don't have that compass. They make decisions in the wrong direction by intention and in our course we do not want to deny that option, we do not want to deny the existence of bad apples in organizations. Indeed, they are there all the time. The bigger an organization the higher the probability that you have criminals there. However, what we claimed in this course so far is that this does not explain many of these large scandals that we have seen. It does not explain how whole cultures can get corrupted by wrong practices. So in our course, we do not think about solutions for the bad apples. We think about solutions for people who do the wrong things against their good values, against their good intentions, being sucked into a context that then takes control over what they do and what they think. So, what we have to do, is we have to strengthen those values in our decisions. Think about the session we had on dilemmas in our first week. One of the aspects that we highlighted there is that we should know our values. We should analyze our options in the decision making situation against the background of the values that we hold that are important for us. So we should always ask ourselves from time to time, what are my values? What is important for me in my life? What is not negotiable? What kind of compromise am I willing to make and where would I want to stop? If you want to understand what your deep values are, think about critical decisions that you had in the past. Where you had to go into one or the other direction. Where you felt more or less comfortable with the choice you made in the end. Or look at your own biography, the direction it took. Are you happy with what you decided in the past. If yes, why? If not, why not? Where are the points where you would have made different decisions if you could do it again? Or imagine you're about to die. You look back at your life, ask yourself, at what kind of life do I want to look back when I'm about to die? What is my idea of a good life summarized from the end of it? What is my vision of a good life? How do I want to go there from here, if I understand what my vision is? How do I go there from here? Or another way of getting to your values is think about a situation where you were too weak to really do what you thought was the right thing to do. You just obeyed. You followed the group. How did you feel about this? What kind of decision would you do instead today and why? Why do you feel that this decision was wrong? Normally, we avoid asking these kind of questions, stuck in our routines. But very often we avoid doing the things we believe are the right things to do because we fear. We fear to lose something. We fear to be humiliated. We fear of being marginalized by others. We fear of not fitting the mold of other people's expectations. Sometimes even, we fear violence. So if you would ask me what is the main drive of ethical blindness, my answer would be, it's fear. Therefore, when we think about fear, when we think about decision making situations where we were driven by fear, we should ask ourselves, how would I decide if I had no fear? This simple question might wake us up for what is the right thing to do. In situations where we are not clear about where to go, where we are unsure about whether or not a compromise is worth taking. We should just ask us this simple question, how would I decide if I had no fear? And you would see, if you asked yourself this question, it will reveal what is really important for you. It will wake you up. It will release you from all the pressures of your context, at least in your imagination. And then you might still do the wrong thing but then you do it consciously and you have no excuse, you cannot shift the blame to the power of the context anymore. So it is our values that build the material for the ethical framing of our decisions. It is my own character. It is my own identity where I should start to think about change. When I want to deal with strong situation, it's not the situation where I should start. Think about what the famous business caller Karl Weick once said. If people want to change their environment, they need to change themselves and their own actions, not someone else's. In the old Greek society, at the Temple of Apollo at Delphi, the inscription was [FOREIGN], know thyself. We have to understand ourselves as weak actors in strong context. We have to understand how context can overpower our goodwill. We have to know our own weaknesses in order to better deal with them and to defend ourselves against strong context. So if we know our values better, if we have a clear idea of our ideals, if we know which kind of path we want to choose for our life, we can defend ourselves against strong context in a decent way. Finally, imagine the construction of your defence line against ethical blindness as a permanent activity. The ancient Greek philosopher, Aristotle, understood morality not as a set of values, not as something that you can put into a code of conduct and then read, for him, it was profoundly about training of your character. So we can lose our morality if we stop practicing. You must imagine morality like a kind of sports ground in which we exercise ourselves everyday to routinize the ethical decisions against the context that, very often, pushes us towards a routine that excludes ethics as an element. The philosopher Gunther Anders once called this moral stretching. So, we have to stretch our moral muscles all the time to keep ourselves in fit in context where we may need them. If we don't exercise our moral muscles, they get weaker. So out context push towards narrow frames and mindless routines. But what we can do is we can defend ourselves by creating at least islands of mindfulness. Islands of mindful decisions in this ocean of mindless routines. Mindlessness is the problem. Mindfulness is part of the solution. So let me conclude this video by summarizing our four defense strategies that we have at our disposition against ethical blindness. The first one is mindfulness, try to step our of your routines and decide consciously. The second one is moral imagination. Try to imagine a broader set of consequences for your decision and a broader set of options. The third one is self-knowledge. Develop a deeper knowledge, a deep understanding of yourself, your values, your beliefs, your vision of life. And finally, the fourth element is moral stretching. The right behavior results from the constant training of your character. If you follow these four advices, you might still fall into the trap of ethical blindness, but you are better equipped to defend yourself than others are. [MUSIC]