Power is power, corruption is a vice, and virtue is more than a signal.

As usual, I take the long way around to get to the point.

It has been quite a while since I’ve read this entire poem, though most of us know the first two lines by heart.  It is poignantly titled, “If: A Father’s Advice to His Son.”  To me, it is about the passing of virtue from one generation to the next as an act of a father’s love and devotion to his son.  You can remind yourself of the entire poem here:  https://www.goodreads.com/quotes/346219-if-you-can-keep-your-head-when-all-about-you

As 2023 approaches its final days, I’m wondering how to explain the growing chaos of our modern world. The craziness is not just California, or the U.S. for that matter.  It has infected many other countries, too. Chaos seems to be on the rise just about everywhere. I would like to drive a stake in the ground that I can tie myself to, to keep myself in one place while the storm of chaos swirls about me and blows itself out.

What is going on? Is it possible to answer such a question without using the language of poetry or religion? While the language of science is a useful tool for dealing with the material world by the people that occupy it, poetry and religion are the languages of the inside, of the human heart and mind, the private window from which we view the world outside.

People are a mixture of universal human nature and unique personalities and experiences.

Most people are aware of the difference between the world “out there” and the one “in here.” Throughout a human lifetime, the inside and outside worlds combine in mysterious ways to create the character and psychology of the individual.  From the moment of birth and throughout one’s life, each person reflects the intricate brew of individual personality, experience, beliefs, and desires, at the same time both unique and universal. 

We get an idea, we set ourselves upon an objective, and use the tools at hand, or invent new ones, to change the world around us into something “better”.  We do not always ask ourselves why we do the things we do, but whether we verbalize it or not, the “why” always comes before the “what” or “how.”  Consciously or not, our actions are preceded by our motivations, and we are motivated to pursue what is meaningful.  Only the meaningful has value, and motivations are born out of our desire to attain that which we value.

When it comes to changing things in the material world, science and technology are the tools.  When it comes to changing ourselves and others, psychology is the toolbox.  Where our minds go, our body follows.  For good or bad, we use our minds to get what we want from others. Jordan Peterson, a clinical psychologist among other things, tells a story that involves the Garden of Eden and the birth of Good and Evil.

When the first couple tasted the forbidden fruit of knowledge, Adam and Eve became self-aware. As the story goes, this awareness is symbolized by their realization of their nakedness, and they were ashamed. Once self-aware, they understood what gave them pleasure or pain.  If you understand things about yourself, you also understand them about others.  If you know what causes you pain, you also know how to hurt others.  Hurting others is evil.  Without the knowledge of how to hurt yourself, evil cannot exist.  Genesis is a book of stories about beginnings, and this is the beginning of good and evil.

If a person is motivated to hurt others, whether to control or punish, they are evil.  A person motivated to protect others is a good person. The differences in these motivations are the differences between virtue and vice.  The motivation to do one or the other is a product of an individual’s psychological makeup, the brew of thoughts and feelings that define one’s desires and values.  The study of that inner brew is the field of psychology.

From this inner world, one part unique individual and one part universal human nature come all human motivations and actions.  What we believe, no matter how we come to believe it, is at the root of what we do. That which has meaning captures our attention, and once captured, we become aware of our desire, and then we apply our knowledge and skills to obtain it. We are conscious only of what we attend to, but the lack of attention to the “why” does not prevent “what” and “how” from motivating action.

Everyone can see what another person does, but none can fully explain why, even the person doing the thing.  The saying “Don’t tell me what you believe, show me what you do, and I’ll tell you what you believe” applies here.  We don’t need to understand why we do something to do it.

Traditions, culture, personality, and intelligence are powerful influences on the way a child develops into an adult. While we have long understood that human nature is universal, when thinking generally, it is a mystery why each individual is also unique.  People are like music; there are only 12 notes, but music is unlimited in its expression. There are only five personality types, but they combine in individually unique ways.  Add to that the many other factors that impact our lives.  Human nature is a generalization, but people are simultaneously a product of human nature and unique individuals. Every story we’ve ever heard reflects this basic reality.

Power is Power

Once we know what we want to do, even if we don’t fully understand why, getting anything done requires power.

Muscles are a form of power. Technology is a form of power we use to amplify the power of muscles.  The history of technology is a story of the gradual accumulation of knowledge and power used to shape the world today into what we imagined to be better than the world of yesterday. Technology and power are tools, and like all tools, the way we use them says more about the person using them than the tool itself. 

The birth of science, what we euphemistically call “The Enlightenment,” was a growing faith in reason, scientific thinking, and the belief in the power of human intellect to understand the world. Before then, we had only stories and myths as the means to explain the world and our place in it. Those stories and the characters in them illuminate the mysteries of human nature, our motivations, and the consequences of certain behaviors in terms of good and evil. Those stories imparted accumulated wisdom and passed that wisdom along from one generation to the next.  Jordan Peterson's first book, Maps of Meaning, talks about this, and from a different perspective, as does Jonathan Haidt in Righteous Mind. In a different context, Mattias Desmet associates the intellectual revolution of the Enlightenment with social history in his book The Psychology of Totalitarianism. 

In all of those works, the theme is the interplay between psychology and the power to act, individually and socially, and the implications of a worldview that balances rational and mythical, knowledge and wisdom, science and poetry, intellect and spirit, and the hazards of a worldview that does not honor this balance.

Wisdom involves a profound understanding of human nature, the ability to learn from one's observations and experiences, and the capacity to act in ways that contribute positively to one's well-being and the well-being of others in the long run.

Virtue is more than a signal.

We describe the character of a person who uses power wisely as “virtuous.” It is a catch-all word that gathers up attributes of an admirable personality, the archetype of the hero.  Some words that express the character of a virtuous person might include, honesty, integrity, courage, compassion, justice, humility, generosity, gratitude, patience, hospitality, resilience, self-discipline, wisdom, diligence, fidelity, tolerance, temperance, grit, courtesy, optimism, and decency.

Consciously or unconsciously, we judge ourselves and others by these characteristics.  When Martin Luther King conceived his I Have A Dream speech, a powerful expression of his vision for a future where individuals would be valued based on their character, actions, and virtues rather than being discriminated against because of their race or other external factors, in his reference to “the content of their character," he must have been thinking of virtue.

Oddly, the English language does not have a single word for the opposite of virtue. Perhaps the one word that comes closest is “vice.” While not precisely the opposite of virtue, vices are behaviors or habits generally considered immoral or harmful, standing in contrast to virtues, and might include immorality, depravity, corruption, or sin.

We think of a person with many vices, one who uses power for evil ends, as “corrupt.”

I would like to suggest that one way to look at the growing chaos around us and make some sense of it all is by looking into the relationships between Power, Corruption, and Virtue. 

POWER

There are many ways to describe “power.” There is physical, mechanical, and electrical power, all of which have their scientific formulas and units of measurement.  Then there are the more abstract concepts of power such as the power of exponents in math, and the power of technology to process information.

All power performs work using energy.  The more work that is done to change something from one thing to another, the more power is needed. Work is not always done by people.  The Grand Canyon is not a work of man. But the kind of power I want to talk about is human power; the ability to control or manipulate others.  Whether at the personal or societal levels, skill and ability mean nothing without the power to do the work.

Human power refers to the ability or capacity of an individual to make decisions, control resources, or influence the actions of others, through the virtues of inspiration or the vices of oppression.  Across all human endeavors, personal or professional, political, military, and even the power of personality, the ability of a single human, or an organization of humans to make decisions, control resources, or influence and control the actions of others is a function of the amount of power available to do that work, combined with the skills and abilities needed to project that power.

Power, when viewed as a tool for action and the means to do work, is not positive or negative, good, or evil.  It is the consequences of exercising power, whether it increases or alleviates suffering, that determine whether motives are virtuous.  This is the simplest way I know to tell the difference between “good” and “evil,” whether something reduces or increases the suffering of other human beings.

Power itself is neither good nor evil.  The leverage provided by technologies to harness and apply power are tools used by those who control them.  How they are used is a matter of motivation, whether in the service of virtue or vice.  The same tool can be used for both good and evil, if only because they reflect the character of those who wield them.  Power is the force behind the tool, and like all tools, it can be harnessed for purposes both good and evil.  Humans are motivated by both.

CORRUPTION

Like all words, “corruption” has a history. In its most ancient form, it evolved from a word for “destroy.” Over time, it passed through a phase where it referred to the transformation from something sound to something putrid, like rotting food.  Somewhere along the line, it became a more general word for turning something good into something bad; to vitiate, deprave, pervert, debase, or defile. Now we almost always use this word to describe the immorality of a person or organization. Today, the phrase “corrupt politician” seems redundant.

The modern use of “corruption” is generally understood as the abuse of power, position, or authority for personal gain, or to achieve improper or unlawful advantages.  It involves dishonest or unethical behavior, often exercised from a position of trust. Such behavior often includes bribery, embezzlement, fraud, nepotism, cronyism, and other forms of dishonest conduct.  A corrupt person lacks virtue in some specific ways.

Corruption occurs when individuals or organizations in positions of authority or influence misuse their powers for personal benefit or to favor certain individuals or groups.  Corrupt practices seek personal enrichment, financial gain, or other advantages that are not in the public interest.  Personal gain at the unwilling expense of others is a corruption of liberty. 

Corrupt actions are illegal, except in cases where the law itself has been corrupted, whereby unethical and/or immoral conduct has been sanctioned by self-serving changes in the laws. That is an example of “institutional capture,” when the institutions of justice that are supposed to treat everyone “equally under the law” are controlled and used for corrupt purposes.

Acts of corruption are often conducted in secret or through covert means to avoid detection, judgment, or prosecution.  The consequences of corruption at the societal level result in severe negative consequences, including the misallocation of resources, erosion of trust in public institutions, hindrance of economic development, and perpetuation of inequality.  Corrupt behavior conducted in secret deprives individuals of self-determination and society of the ability to self-correct its missteps. 

Corruption can range from small-scale petty bribery to large-scale embezzlement of public funds, corporate fraud, or military exploitation.  Corruption can be localized or global in scale, affecting specific individuals or countries and organizations around the world, public and private. 

We can now combine these concepts and call certain acts a “corruption of power.”  By this I mean the exercise of power to do work that results in outcomes that are fundamentally evil because they make things better for some, at the expense of more suffering by others.

POWER CORRUPTS, ABSOLUTE POWER CORRUPTS ABSOLUTELY

Those who possess power but lack virtue are more likely to misuse that power for personal gain at the expense of others, acting in ways that are unethical or oppressive.  The corruption of power tends to increase whenever it operates unchecked and remains unaccountable for the consequences of its misuse.

When people gain new powers, they face temptations to use them for personal benefit. This might include accumulating wealth or exerting control over others for financial benefit or personal gratification. 

Absolute power exists for an individual or entity that has total, unrestrained authority with no checks or balances. In such situations, there is little or no accountability from any higher authority, and actors are immune from any consequences for their actions. A lack of accountability emboldens corrupt behavior.

As individuals accumulate more power and escape the consequences of their corrupt exercise of power, their “moral compass” becomes useless. They become desensitized to unethical behavior or rationalize their actions as necessary for maintaining control or achieving their goals.  They come to believe what is good for them is best for everyone else, even if others have to suffer for it.  They become “enlightened despots,” who lord it over others “for their own good.” https://prussiagate.substack.com/p/shiny-toys-klownshows-and-the-war

Shiny Toys, KlownShows and the War for Happiness

Those with absolute power may resort to oppressive measures to maintain their authority, such as silencing critics, stifling opposition, or using force to quell dissent. These actions are corrupt because they undermine democratic principles and human rights, which inevitably leads to suffering.

History provides numerous examples of leaders who abused their power, causing immeasurable harm and suffering as a consequence of their actions. Dictators like Joseph Stalin, Adolf Hitler, and Pol Pot are often cited as extreme examples of how absolute power inevitably leads to human atrocities.

The corrupting influence of power is not limited to individuals. It can also permeate institutions, organizations, and systems. Corrupt bureaucracies with unchecked authority may prioritize their interests over the common good. Corrupt institutions undermine the virtuous purpose of delegating power to the government for the general welfare of the people.  What we disparagingly refer to as the “Deep State” are the institutions of government power that serve themselves over the needs of their unenlightened subjects.

The phrase “unchecked authority” emphasizes the importance of checks and balances in governance and leadership. Systems that distribute power among multiple branches or entities, with mechanisms for oversight and accountability, are designed to prevent the unchecked accumulation of power that can lead to corruption. Systems that operate transparently reduce the likelihood that corruption will grow unchecked and uncorrected, and eventually spin out of control.

THE POWER TO ACT ABSENT PERSONAL CONSEQUENCES

The social power of institutions involves the capacity to influence or control narratives, individuals, or resources. This ability can manifest in different forms, such as political authority, economic influence, social status, or physical power. People with power have the means to shape outcomes or make decisions that affect others.  How they chose to wield that power, as individuals or as institutional operatives, and for what purpose, reflects the content of their character.  Institutions have characters, because they reflect the organization, and all organizations are composed of people, and all people have motivations driven by virtue or vice.

If those with access to power can act without suffering negative repercussions or personal accountability and are insulated from immediate consequences due to their status, resources, or influence, the temptations for vice can be overwhelming.  Institutions give a person a sense of anonymity, insulating them from personal responsibility.  “I was just following orders.” “I was going along to get along.”

In healthy societies, there are mechanisms in place to hold individuals with power accountable for their actions. Our legal systems, constitutional checks and balances, oversight institutions, and public scrutiny and transparency in government were originally conceived with virtuous motives. In our Constitutional design, it was understood that powerful individuals can face consequences, legal or otherwise, only if their actions are transparent and judged as unethical or unlawful.  Secrecy breeds corruption, and sunlight disinfects the putrid.

Powerful individuals may be subject to specific expectations, codes of conduct, or legal consequences if they violate these norms.  Some individuals and organizations attempt to defend the ethical use of power, recognizing that the responsible exercise of power is essential for social cohesion and progress. Ethical considerations influence how power is wielded and what consequences are deemed acceptable.

The corrupt exercise of power can only be curtailed if it is known what is being done, who is doing it, and the actual consequences of those actions.  Keeping any of those things a secret is motivated by a desire to avoid the consequences of one’s actions.

Power dynamics always create imbalances where certain groups or individuals gain more power than others. These imbalances can lead to situations of exploitation, injustice, and harm, especially in societies where the means for addressing the rebalancing of power relationships have been captured exclusively by the powerful.  Institutional capture is a reality and historical fact.  Institutional capture is about capturing power and wielding it in the service of corrupt motives.

CONSEQUENCES ARE INEVITABLE, TIMING IS UNCERTAIN

“The future is already here.  It’s just not evenly distributed.” ­­­­—William Gibson

Temporal Trump Card

The idea that powerful individuals can avoid personal consequences is an illusion.  They may avoid immediate consequences, but in reality, these consequences are merely deferred to the future, where they accumulate and build. The longer a debt is deferred, the larger the bill when it becomes due.  As the sign in the drug treatment center reads, “You are free to choose, but are not free from the consequences.” 

Actions taken by powerful individuals, even if they initially suffer no immediate negative consequences, inevitably lead to a reckoning. These effects may include damage to their reputation, erosion of trust, or the eventual exposure of unethical or illegal behavior. Over time, such consequences can have a significant impact on their personal and professional lives, topple entire governments, or lead to war between nations.  When unchecked power is wielded by powerful institutions and global organizations, the suffering is global, the day of reckoning Biblical.

Societies and cultures evolve, and what may be deemed acceptable or tolerable behavior at one point in time may not remain so indefinitely. Actions taken by individuals in power can come under greater scrutiny as societal norms shift, potentially leading to retroactive consequences.

Many societies have mechanisms in place to hold those in power accountable for their actions. These mechanisms may include oversight bodies, investigative journalism, whistleblower protections, transparency laws, and public opinion. These mechanisms help reveal and address corrupt misconduct.

Some individuals experience personal ethical reckoning or remorse for their actions. Suddenly realizing the consequences of past actions elicits guilt, moral reflection, or a desire to make amends.  We might say of such an individual, “he got religion.”  That internal suffering may not lead to confessions or the courage to face the consequences, but self-loathing is a personal reckoning.

Actions taken by powerful individuals are evaluated in a historical context. Leaders and figures from the past who were once celebrated may face reevaluation, criticism, or condemnation as historical perspectives evolve. Those who make unpopular decisions at the time may later be revered for the positive consequences of those decisions long after the fact.

The illusion of avoiding personal consequences is often a temporary one. Time, changing circumstances, evolving norms, and accountability mechanisms can all contribute to the eventual reckoning for corrupt actions taken by powerful individuals or institutions. While immediate consequences may be elusive, the concept of postponing consequences highlights the dynamic and evolving nature of power and accountability in society, and the inevitability that every action has a reaction, every cause an effect, and the consequences for one’s actions are inevitable.

It is common to use Nazi Germany as an example of the corruption of power because most Americans know something of the history of that regime, even if it is from the popularization of that period through cinema.  There are plenty of examples of corruption of power at the national level, including Stalin, Mao, Pol Pot, and Castro.  The consequences of their government regimes are well known.  As the saying goes, “Hindsight is 20/20.” 

What they all have in common is the fact that for a time, each wielded near-absolute power over society. History records the catastrophic consequences that followed their reign.  Americans tend to have some idea of what the Nazi rise to power involved.  What is less popularly understood is the level of decadence and depravity that grew into a near frenzy before the Nazi Party ever rose to prominence.  One only needs to review the earlier history of the Weimer Republic that existed between the two Great Wars to understand the corruption that was already in place long before anyone knew Hitler’s name.

Urania - Part II

Chaos creates the environment needed for totalitarian regimes to capture the powers of the state.

All of the totalitarian regimes of history were characterized by absolute control over nearly every aspect of society, and the total conquest of individual freedom. Each regime followed the same pattern of consolidating control of all institutional power, suppressing dissent, and marginalizing or eliminating the opposition, resulting in an environment where individual freedoms and checks on power were limited or absent.

The Nazis pursued a range of policies that constituted an egregious abuse of power, including aggressive expansionism, state-sponsored bigotry, and atrocities against racial and ethnic groups (most notably Jews, but also Gypsies, Communists, the mentally and physically infirm, and other minorities), culminating in the genocidal policies of Eugenics and the Holocaust.

While the Nazi regime initially achieved significant military successes and political dominance, their extreme policies and actions eventually led to devastating consequences. The toll of World War II, the loss of millions of lives, the destruction of cities, and the slaughter of innocents in the death camps are among the tragic outcomes.

As World War II progressed, Nazi Germany faced military defeat by Allied forces. The Nazi leadership, including many prominent figures, faced legal accountability for their war crimes and crimes against humanity during the Nuremberg Trials and other post-war tribunals.

The Nazi regime's actions have been the subject of extensive historical analysis and condemnation. The Holocaust, in particular, stands as one of the most horrific atrocities in human history, and the memory of these events serves as a reminder of the consequences of unchecked power and hatred.

The case of the Nazis serves as a stark illustration of how even those who appear to exercise absolute power in the short term can face severe, long-term consequences, both in terms of historical judgment and legal accountability. The stories of Stalin’s USSR, Pol Pot’s Khmer Rouge, Mao’s Communist Revolution, Leopold’s Congo Free State, Milošević’s Yugoslav Wars, and even the Rwanda Genocide follow a similar course in history. The stories of Castro’s Cuba and Kim Jong-Il’s North Korea are still being written. 

These regimes and the human tragedies that resulted highlight the importance of mechanisms to prevent and address abuses of power, as well as the role of historical understanding in shaping societal values and commitments to justice and human rights. Had the Nazi’s been stopped in the 1930s, millions of lives would have been saved.  When that bill finally came due, it was one of the biggest humans had ever paid.

To say it another way, the eventual demise of all totalitarian regimes illustrates the inevitable power of virtue.  We can be astounded at the large-scale destruction of the famous totalitarian states, but corruption on a much smaller, local scale is cut from the same cloth.  The motive to control others and escape accountability is a universal feature of human nature.

POWER AND VIRTUE

Power, when used responsibly and virtuously, can be a force for good. Virtuous leaders who wield power can make decisions that benefit society, promote justice, and uphold ethical values. Virtuous leadership often involves qualities such as integrity, empathy, honesty, and a commitment to justice. Leaders who possess these virtues are more likely to use their power in ways that align with moral and ethical principles. Those in positions of power have a moral responsibility to exercise their authority in ways that promote the common good, protect the rights of individuals, and foster a just and equitable society.

Every story and myth that involves a heroic character is about power and virtue and stands in antagonistic contrast to the type of totalitarian corruption described in the previous section.

The more power an individual or entity has, the greater the temptation to abuse that power for personal gain. Corruption often arises when individuals prioritize their interests over those of others, whether family or society. Resentment of those you control ultimately leads to atrocity.

Absolute or unchecked power creates an environment where corruption thrives because individuals come to believe they are immune from consequences and accountability. Corruption erodes trust in institutions, undermines the rule of law, and distorts decision-making processes. It leads to unfair resource allocation, economic inequality, social unrest, unnecessary suffering, and even death.

POWER IS NEUTRAL. VIRTUE AND CORRUPTION ARE INCOMPATIBLE

Corruption and vice is fundamentally at odds with virtue. Virtuous behavior involves ethical principles like honesty, integrity, and justice, while corruption involves deception, dishonesty, and a disregard for moral values.  In environments marked by corruption, individuals may be pressured or incentivized to compromise their virtue. Over time, this erosion of ethical behavior can become normalized. Virtuous individuals and institutions can act as a counterforce to corruption. Leaders and organizations committed to ethical conduct can resist corrupting influences and promote integrity.

Virtuous leaders set an example for others and can create a culture of integrity within organizations and institutions, reducing the likelihood of corruption. Virtuous individuals and institutions are more likely to implement accountability measures and transparency mechanisms to prevent corruption and ensure ethical behavior. Promoting virtue through education and ethical training can equip individuals with the tools to resist corrupting influences and make morally sound decisions when confronted with power.

Power can be a force for good when exercised virtuously, but it also carries the risk of corruption when wielded without accountability or ethical considerations. Virtue, characterized by moral integrity and ethical conduct, is essential for countering corruption and ensuring that power is used for the betterment of society.

The relationships of power, corruption, and virtue underscore the importance of ethical leadership, accountability, and the cultivation of virtuous qualities in individuals, institutions, and societies.

Power alone does not possess an inherent moral quality. The actions and decisions of those who hold power determine whether power is used for virtuous or corrupt purposes.  Individuals who hold power are moral agents responsible for their choices and actions. Their character, principles, and values play a crucial role in how they exercise that power.  The ethical framework and moral compass of those in power motivate their decisions. Virtuous individuals are more likely to use their power for the greater good, while those with corrupt intentions may exploit their power for personal gain or unethical ends.

To ensure that power is used for virtuous purposes, accountability mechanisms, oversight bodies, and legal frameworks are needed to deter corruption and hold individuals and institutions accountable for their actions. The culture and traditions of a society or organization can influence how power is wielded, and to what extent corruption is tolerated. Cultures that prioritize ethical behavior and virtue foster responsible and virtuous uses of state power. Promoting ethical leadership and providing education in ethics and moral decision-making can help equip individuals with the knowledge and skills to make virtuous choices when exercising personal and institutional power. The moral character of those in power and the systems in place to ensure accountability determine whether power is used for good or evil, and for how long. Power is a tool, neither moral nor immoral in itself. Power becomes a force for virtue when wielded by individuals and institutions committed to ethical conduct and the well-being of society. Conversely, it leads to corruption and harm when used by those motivated exclusively by personal gain or unethical objectives.

The more intelligent a person is, the more skilled in the use of power in getting what they want, whether good or evil.  To say it another way, it is far more important to judge others by the content of their character than the power of their intellect.

IF CORRUPTION IS THE PROBLEM, VIRTUE IS THE SOLUTION

Personal virtue is one solution to the problem of corruption, but addressing corruption comprehensively across all tiers of society requires a multi-faceted approach that includes legal, institutional, and societal measures.

Virtuous leaders who prioritize honesty, integrity, and ethical behavior set a positive example for others. They can create a culture of integrity within organizations and institutions, making it less likely for corruption to take root. Virtuous individuals and institutions are more likely to implement accountability measures and transparency mechanisms. These systems help prevent corruption by making it more difficult for individuals to engage in dishonest or unethical practices without detection.

Virtuous societies often establish protections for whistleblowers—individuals who expose corruption or unethical behavior. This encourages people to come forward with information about corruption, leading to greater transparency and accountability.

Teaching ethics and moral reasoning can help individuals develop the skills and awareness needed to make virtuous decisions, even when facing temptations or pressures that may lead to corruption.  Virtuous behavior is not limited to individuals; it can also be fostered at the societal levels. Cultures that emphasize honesty, fairness, and justice are less conducive to corrupting influences.

Strong legal frameworks and enforcement mechanisms are essential to deter corruption. Laws against bribery, embezzlement, fraud, and other corrupt practices provide a foundation for addressing corruption at the legal level.

Transparency in government and business operations, along with independent oversight agencies, helps ensure that those in power are held accountable for their actions, reducing opportunities for corruption.

Corruption often transcends national borders, so international cooperation and agreements can be important in combating corruption, particularly in cases of transnational commerce and money laundering.

While virtue is a crucial component in the fight against corruption, it is most effective when integrated into a broader framework that includes legal, institutional, and societal measures. A holistic approach that combines virtue with accountability, education, and legal deterrence can significantly reduce the prevalence of corruption and promote ethical behavior in both public and private sectors.

VIRTUE VIEWED FROM DIFFERENT TIERS OF THE HUMAN EXPERIENCE

Organizing principles related to power, corruption, and virtue exist on a continuum, from the psychology of the individual to the organizations and institutions of society, and provide a framework for understanding how these concepts manifest and interact across different tiers of human experience and social structures.

At the individual level, the focus is on personal character, moral values, and ethical decision-making. This includes an individual's commitment to honesty, integrity, empathy, personal responsibility, and other virtues.  Individuals may encounter moral dilemmas in their personal lives, and make choices that reflect their character and values. These choices range from small, everyday decisions to significant life-altering choices.  The inner workings of an individual's mind, including their moral development, conscience, and ability to resist corrupting influences, play a central role in how they navigate the ethical challenges of life.

Interpersonal relationships encompass ethical relationships within families, friendships, workplaces, and communities. It involves trust, cooperation, and ethical norms that guide interpersonal interactions.

Within institutions and organizations, the collective culture can foster or discourage virtue and ethical behavior. Leaders and members both contribute to shaping this culture. Interpersonal power dynamics come into play when individuals or groups within organizations or communities hold varying degrees of power, authority, or influence. The ethical or corrupt use of power by social institutions leaves commensurate consequences, positive or negative, in its wake.

At the societal and national levels, political leaders and institutions are expected to uphold virtues such as justice, fairness, and accountability. The moral character of leaders significantly impacts the governance of a nation.  We get what we accept.

Corruption within governments, public institutions, and political systems has far-reaching consequences. Measures to combat corruption include transparency, rule of law, and anti-corruption agencies. Societal norms and values shape the expectations and behaviors of individuals and institutions. A virtuous society promotes ethical conduct and discourages corruption in its leaders.

From the global perspective, principles of virtue and ethics extend to interactions between nations and international organizations. Ethical diplomacy, cooperation, and sovereignty are crucial.

Corruption can transcend national borders, involving international financial systems, trade, and cooperation. Addressing transnational corruption requires global cooperation and agreements.

At the grandest levels, ethical principles may intersect with cosmological and existential questions related to humanity's place in the universe, the search for meaning, and the ethical implications of our actions on a global and cosmic scale.

All of this underscores the interconnectedness of these principles across different tiers of the human experience, from individual psychology and personal ethics to global concerns. It highlights the importance of promoting virtue and ethical behavior at all levels of society to create a more just and ethical world.

THE INVERSE DYNAMICS OF VIRTUE AND CORRUPTION THROUGHOUT HISTORY

Corruption and virtue can be seen as an inverse relationship, where the dominance of one implies the subjugation of the other.  It is the dynamic of force and resistance, of stasis and catastrophe.

Corruption and virtue are opposing forces that shape the ethical landscape of a society. When one is more prevalent, the other tends to be less so, creating a dynamic equilibrium.  Historically, societies have experienced cycles of corruption and virtue. There are periods of moral decline marked by widespread corruption, followed by movements or reforms that promote virtuous behavior and ethical values. Such catastrophic changes of historical importance are sometimes referred to as a “turning.” See The Fourth Turning

The prevalence of corruption or virtue in a society can be sensitive to various factors, including leadership, economic conditions, cultural values, religious convictions, and the presence or absence of accountability mechanisms.

In times of rampant corruption, trust in institutions, leaders, and fellow citizens erodes. When disillusioned, when corruption is perceived as the norm, people are less committed to virtuous standards of conduct. When corruption is pervasive, unethical behavior becomes normalized and works to oppose individuals who resist corrupting influences or struggle to hold on to their virtues. Oppressive tactics like our “cancel culture” or other forms of tribalism emerge.  Virtuous individuals face challenges and risks when acting against corrupt institutions or individuals. They are marginalized, canceled, suffer retaliation, and are overwhelmed by the power of corruption they live under.

In times when virtue is prominent, ethical leaders and institutions emerge and flourish. Ethical leadership sets a positive example and encourages virtuous behavior in others. Societal norms and incentives align with virtuous behavior, and the virtuous character of individuals is acknowledged and rewarded by society.

Individuals are more likely to act ethically when their actions are supported and rewarded by their communities. Strong accountability mechanisms and transparent governance practices can minimize opportunities for corruption. When corruption is deterred, virtuous behavior is more likely to prevail.  Cultures that place a strong emphasis on moral values and virtues promote ethical behavior and discourage corruption in society.

Efforts to combat corruption and promote virtue often involve intentional interventions, policy changes, education, and cultural shifts. The goal is to create an environment that encourages virtuous behavior at every opportunity while effectively deterring and addressing corruption as soon as it arises.  Immediate and inevitable consequences are the best insurance against corruption gaining a foothold.

IF VIRTUE AND CORRUPTION ARE INVERSELY RELATED, WHERE ARE WE TODAY?

At present, we are grappling with many issues across multiple social tiers and dimensions related to corruption in politics, governance, and individual conduct. Corruption scandals, unethical behavior by public officials, and calls for transparency and accountability are prevalent narratives of our times.

Efforts to combat corruption, strengthen institutions, and promote ethical leadership are not the norm for governments, civil society organizations, and international bodies.  At no other time in my lifetime have I seen such a stark contrast between the prevalence of corruption and the scarcity of virtue and moral courage.

The Biblical story of Sodom and Gomorrah (Genesis 18-19) can be seen as a cautionary tale about the consequences of moral decay and societal corruption. In modern times, concerns about moral decay, erosion of ethical values, and the impact of such trends on social cohesion and well-being are ubiquitous and persistent.

Controversy persists regarding the role of media, popular culture, technology, and changing social norms in reinforcing ethical behavior and the traditional values of our society and nation.  In that ancient story, Abraham's pleading for mercy on behalf of the few righteous people in Sodom and Gomorrah parallels our concerns with the protection of those who see the severity of the growing moral crises. Humanitarian disasters, refugee displacement, and shelter and protection of moral principles cry out to us. The ethics of hospitality, compassion, and justice delineate the boundaries of debates regarding how we and our social institutions should respond to these challenges.

Sodom and Gomorrah can be read as a tale about growing environmental and social degradation and divine judgment. Today, environmental sustainability, climate change, and ethical responsibilities toward the planet and one another are common themes. Discussions about global justice, equity in resource distribution, and the ethical dimensions of addressing environmental challenges are constant topics of debate and propaganda.

When reading the last few paragraphs, notice how easily we assume that good faith is at the root of the debates.  Good faith is about trust, and trust is one of the many casualties of corruption. 

If we remove our assumptions of good faith and allow for the possibility of corrupt motives to control and influence, these same “debates” can be viewed as projections of power aimed at controlling the beliefs, actions, resources, and behavior of those who exist far removed from the centers of power, whomever and whatever that center may consist of. 

The ideas I’ve expressed concerning the visible and invisible centers of power, the nature of their corrupt motivations, and the eventual consequences of their actions of leadership and power projection, exist at a moment in time.  It is difficult to predict where the course of history will take us.  Yet the emerging trend points toward increasing transparency, accountability, and a rising tide of virtue as the weapon opposing the entrenched and normalized corruption of power in society.  Sodom and Gomora were also once in this predicament. Here as there, now as then, time will provide the answer and the outcome.

HOW DOES CORRUPTION ON A MASSIVE SCALE BECOME SO COMMON?

The answer I currently favor was introduced to me by Mattias Desmet, called Mass Formation.

What is clear to nearly everyone is that the balance between virtue and corruption falls heavily on the side of corruption in our current time.  As I’ve argued, the prevalence of corruption is proportional to the scarcity of virtue.  As the theory goes, corruption leads to growing chaos, where feelings of confusion and alienation rise.  The psychological state of free-floating anxiety becomes prevalent in individuals, especially in those who already feel disconnected from their communities and society as a whole. 

A corrupt state actor then points to a cause, a scapegoat, a group that can be identified and isolated, and propagandizes the public to believe this scapegoat is the cause of their anxiety and suffering.  Get rid of the cause and happiness follows.  In this way, free-floating anxiety and anger become focused on a cause, and people unite in a common purpose, to destroy the cause of their suffering.

For those who join this crusade, strong new affiliations are formed through the unity of purpose that has been provided.  This need for affiliation of meaning and purpose is so strong, so reinforced by the psychological power of “us versus them, ” even growing absurdities, contradictions, and moral corruption are rationalized away through a mob mentality.  Since the goal is to make things better for them by destroying others, anything goes.  “The enemy of my enemy is my friend.”

Surprisingly, it does not take a majority of people to cause this phenomenon to take hold.  It requires only a minority of those fanatically committed to the unifying goal to change the course of history. 

According to Desmet, it only takes about 30% of a population to manifest the mass psychosis that allows a person to adopt corrupt principles of conduct. It has nothing to do with intelligence or level of education.  The typical German who participated in the rise of Naziism was both intelligent and well-educated. The same can be observed for the Soviet Union’s Bolshevik Communists or the Ayatollah’s Islamic Republic.  In none of those historical cases were the fanatics of revolution in a majority, or even close.

The majority, roughly 65% of the population, knew the narratives were wrong, even harmful, but they did not act.  They did not resist.  They did not speak out.  There were good reasons for this: fear, both real and imagined.  It was fear of the men in black coats appearing at your door in the middle of the night that kept the Russians from openly criticizing Stalin’s regime. That fear was validated when a neighbor went missing in the night.  In this way, an active and motivated 30% controlled the behavior of the majority of the rest of the population.  A similar story surrounds every totalitarian regime that has ever existed in history.

The result is that society was divided into separate and identifiable strata. At the top were the elites who had actual power, enough to kill, imprison, and destroy. Let’s call that 1%.   Next was the 30% who were “true believers” in the narrative promoted by the power elites, whether through ideological faith or self-serving motives.  Then there was the “silent majority” who calculated that playing along was better than standing up and being struck down.  Together, that accounts for 100% of the population, made up of the drivers, the followers, and the tolerant.

But not every attempt to create a totalitarian state succeeds. Why?  Here is one interesting parallel between the story of Sodom and Gomorrah and Desmet’s theory about mass formation.

When Abraham was negotiating with God, he pleaded for mercy if he could show there were 1,000 virtuous souls in Sodom and Gomorrah.  When God agreed to that, Abraham went for 100.  Ok.  How about 10? Sure.  “If I can find one virtuous soul, would you spare the city?” In principle, God agreed.

The widespread lack of virtue is certainly an issue, but the fate of an entire city rests on whether the specific virtue of moral courage could be found in even a few people living within a sea of corruption.

Opposition to corruption in word and deed, even by a small group of individuals, was sufficient to save a corrupt society from destruction. The expression of virtue, the moral courage to do so despite the danger, is sufficient to frustrate the totalitarian state from reaching full-blown expression. 

The growing courage of common people to oppose our time of widespread corruption is becoming obvious, but the story has not yet reached its ultimate climax, though we often know how a story will end long before we turn the last page.

A brief example from  history

World War One was fought between the Allied Powers of France, United Kingdom, Russia (Until the Russian Revolution in 1917, after which Russia withdrew from the war), Italy (Initially part of the Central Powers, but switched sides in 1915), United States (Joined the war in 1917), and Japan, and the Central Powers of Germany, Austria-Hungary, Ottoman Empire (modern-day Turkey) and Bulgaria.

After the war, the Treaty of Versailles redrew the world map, and for Germany, established territorial losses, military restrictions, imposed massive reparations, imposed a “War Guilt Clause” whereby Germany was blamed for the conflict, and formed the Weimer Republic.  Living under the Treaty caused severe economic hardships and Germany, especially Berlin, slid into a period of vice and corruption of Biblical proportions.

In 1923, Hitler and his Nazis made their first attempt to stage a coup against the Weimer Republic, but it failed, and Hitler was sentenced to prison, where he wrote Mien Kamph. He made his second attempt in 1933. During that decade, the corruption and depredations of the Weimer Republic were at a peak.  The inverse relationship between virtue and corruption implied that the corruption of the Weimer Republic made virtue rare, and the lack of virtue created the right environment for the rise of an even more corrupt regime. Hitler appealed to the suffering of the German people at the hands of the current government regime, headed by President Hindenburg.  Once elected Chancellor, when Hindenburg died, Hitler consolidated power to himself and eliminated his opposition in The Night of Long Knives massacre.  From there, he rebuilt the military, invaded neighboring countries, and manifested many of the tenets of Mein Kamph, including blaming the Jews for the suffering of the German people.

Once in a position of absolute power, his regime lasted until defeated by the forces of a new Western Alliance.  The European war ended on May 8, 1945, after more than a decade of terror for Germany. Of course, that ending gave birth to the beginning of the Cold War with the Soviet Union. Only half of Berlin and Germany were saved from totalitarian rule, which lasted until the Berlin Wall fell in 1989.

The power of truth, ethical principles, and courage. 

If only 30% of a population actively supports the totalitarian state, but the vast majority is subjected to it, how then is it ever defeated?

The entire population lives with the consequences of mass formation (psychosis) under which moral corruption is permitted to flourish, but only a much smaller number are “true believers.” The rest are among those trying to “go along to get along.”

But history repeatedly tells us that although these oppressive regimes may be the cause of untold human suffering, the inevitable consequences of corruption may be delayed, but never avoided.  We see this in the demise of the Nazis, Soviets, and all the other former totalitarian regimes of history.  Cracks are appearing in most modern totalitarian states, in Iran, CCP, North Korea, Cuba, etc., and many others that are in the news daily.  Sadly, we also see it in our own country during these troubling times, though we are loath to consider ourselves in the same company as these villains.

In the end, the collapse of the totalitarian state is inevitable, and the reason is simple.  Since it is not built on truth and ethical principles, it must destroy itself.  This is why ethical principles exist, as the means to navigate successfully through the chaos of risks and peril we face throughout life.  Failure to honor them always leads to destruction.  These are the repeating lessons of history.

But that is not much consolation to the millions who have died and millions more who have suffered at the hands of a totalitarian state.  The promise of ultimate judgment might provide some spiritual comfort, but the consequences of death and subjugation are real.

As we have learned, totalitarian states do not suddenly appear.  They can gain power rapidly, but even so, it is a process that takes years, even decades.  For any complex system to work many parts must work together for a common purpose.  It takes much less effort to disrupt a system than it takes to create and operate one.  That’s where the monkey wrench comes in.

According to Desmet, it only takes about 5% of the total population to disrupt the formation of a totalitarian state.  In the US, that amounts to 15 million people of all ages.  That is less than the populations of our smallest 14 states.  In a community like Chico, that is 5,000 people.  Yet, it takes a much larger group and a weakened society to turn from liberty to totalitarianism.  Also, loss of liberty does not happen in a sudden catastrophe, but like an earthquake, it builds over long, quiet periods before it suddenly unleashes its power in a catastrophic stroke of destruction.

If the future of a community like Chico can be directed by the committed efforts of 5,000 true believers, are there also 5,000 people in Chico who have the moral courage to speak the truth as they best understand it, even under the threat of “consequences”?  All other things being equal, the side of truth and virtue always prevails in the end.  The alternative is extinction, and we’re still here.

True believers who adhere to ideological mandates such that the oppression of detractors seems justified, will ignore self-evident truth, established facts, and overwhelming evidence to cling to their cherished affiliations with other true believers.  Our desire to believe in the good faith of others is a powerful force, but we need to look no further back than the C-19 virus fiasco to see the evidence of how good faith and tolerance can lead us astray.  Even so, the most ardent adherents clamor for a return to “mandates” and show their commitment to the cause by masking up alone in their car and in public, and recognizing their tribe in others that do the same.  The rest are simply rationalized away as deplorables.

Rebuilding our society on a foundation of virtue is no trivial task.  No one can mandate virtue.  But as John Adams warned, “No democracy can survive without a virtuous citizenry.” 

If you need reminding of just how far from virtue we have strayed, which I doubt, here is a wonderful summary that came over my desk as I was writing this.  The author, Margot Cleveland does a wonderful job of summarizing just how far we have come.

It begins with this poem by Yeats:

Things fall apart; the centre cannot hold;
Mere anarchy is loosed upon the world,
The blood-dimmed tide is loosed, and everywhere
The ceremony of innocence is drowned;
The best lack all conviction, while the worst
Are full of passionate intensity.
—W. B. Yeats, “The Second Coming”