Tag: ethics

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“what” and “how” in consulting

The scope of both “what” and “how” to consult have been considerably enlarged in the 2020s. The rise of the internet and digital formats in consulting have put an indigestible amount of mostly well-intended advice to the public at large. Language barriers are coming down in the digestion of ever broader as well as more interdisciplinary forms of knowledge. The “what” in consulting seems to be endless and yet the expectations on advanced expertise have risen as well. The calls for easy language summaries, as provided and popular with generative AI, pose a challenge to consulting on more interrelated or “messy” problems. The broad availability of AI in our pockets, watches or glasses amplify the potential to address really tough issues in consulting leaving the easy advice to the machines repairing other machines. Consulting may then focus on human interaction which needs to fix norms and guidelines in moral and practical matters. Consulting might take much more the form of interpretation and contextualization of information beyond simple information gathering. The “how” in consulting is conditional on “what” is the issue in question. From the antique dialog over (medieval) confessions (Stegmaier, Fuerst 1993) and book writing, we have moved to digital formats with textual, vocal and visual formats (Image and video). Hybrid formats enrich the consulting experience for the persons asking for advice as well as those offering it. (Image: Consulting on what and how to plant in city streets 2026-8 Paris)

Consulting on what and how to plant in city streets 2026-8 Paris

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Philosophy in consulting

What has consulting to do with philosophy? How much philosophy in consulting? If we think of business consulting, there is very little philosophy in most of it. Some ethical considerations might enter the consulting with respect to mass lay-offs, ethical considerations in supply chains or handling waste. The philosophy of consulting, however, deals with one of the oldest philosophical practices (Stegmaier 1993). Since Plato and Socrates the dialogue of persons is at the foundation of philosophy. Throughout the history of philosophy the dialogue as the basis of exchanging ideas and controversies can be regarded as a philosophical practice particularly if it deals with topics beyond daily concerns. The consulting by philosophers has taken the form of speeches as well as book publications. Marc Aurel or Montaigne have written famous accounts of their consulting advice to political leaders. Rousseau for education or Kuhn for science have been influential with their philosophy intended as consulting beyond the inter-individual, dialogue-oriented form. The dialogue with a reader used to be rather exclusive until the invention of the printed press. Apelt introduced the “ethics of discourse” followed by a theory of communicative action (Habermas). Even modern governance structures “incorporate” committees as institutionalized consulting to advice with multiple and at best diverse perspectives as guidelines to persons in leadership positions. In order to counterbalance individual leadership of prime ministers, judges or university presidents, institutionalized internal consulting has been implemented (Stegmaier 1993). Consulting resistant leaders probably had some of the worst fates if we think of Julius Caesar. Seeking advice is only one side of the coin. Giving advice is the other one. Now we leave the “why” of philosophy in consulting and move to the questions of “what” and “how” to consult.

Paris start-up 2026 Station

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Learning moral sentiments

In school curricula and evaluations of pupils learning progress there has been little attention to pupils’ learning moral sentiments. Religion and comparisons of religious practices have entered educational programs, but even the big PISA studies have largely refrained from evaluations of learning achievements in ethical matters or moral sentiments. Adam Smith as proponent of the Scottish enlightenment had written about “The theory of moral sentiments” before embedding his market economy into the enlightened society. In the 2020s we realize that we have neglected this part of learning for far too long. This is the point where memorials can play a primordial role as a central part of learning not only about history, but moral sentiments in the broadest sense. Memorials “Gedenkstätten” operate as quasi-schools” in this respect for young and experienced learners at the same time considered that more than 50% of learners in memorials pupils, students or from teaching professions. However, outcomes of  learning in memorials could also be assessed in order to check what kind of learning goals and moral sentiments can be addressed in such historically charged learning environments. Such learning locations of moral sentiments have to balance the intended learning with the necessary decency of the commemoration in such learning environments. (Image: Topography of terror Berlin exhibitions) 

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Magnifica humanitas

With the “Encyclical Letter” entitled “Magnifica humanitas”, Pope LeoXIV puts himself expressively into a long historical tradition of the catholic belief to be not only a religious leader, but also an institution that puts humanitarian values on the top of its agenda. As the catholic church is a globally active institution, which covers the whole life-course of individuals based on defined doctrines, the massive changes that are under way in the field of artificial intelligence asked for some guidelines to frame the church’s understanding of this relatively new “Deus ex machina” of the 21st century. In the Encyclical, there are several mentions with respect to comparable socio-economic developments of the past. In choosing the name of “Leo”, the Pope referred, from the earliest days of his Pontificat, to Leo XIII as a particularly important predecessor for himself. The latter has made his reputation in the Christian Church with the Encyclical “Rerum novarum”, which raised awareness to the risks to humanity with an industrialization and capitalism being pursued at all costs. “Res novae” of our time, which is AI and all its fields of applications have a potential to affect the course of humanity for decades to come. Leo XIV doesn’t condemn it as the devil in machine form, but puts emphasis on the potential of AI to assist us to enhance the “Common good”. This is the task of many, not of only a few, as he refers to in his Encyclical of 2026-5-15.
(Image: Extrait: Saint Augustin, Les Confessions, book 13, chapter 28).

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Good or bad

We have been taught by Shakespeare “to be or not to be, that is the question”. In political science we have pondered the question in a slightly augmented form. “to be good or bad, that is our question”. The basic image of women and men in society has been a subject throughout the history of ideas. For those who believe in the good nature of mankind, they tend to find reasons to believe that eventually mankind will find a way towards a peaceful cohabitation on our planet (there is no planet B yet for humans). On the other hand, each outbreak of violence and war are considered as a confirmation that mankind will always recur to some form of violence, even after extensive periods of peaceful cohabitation. According to the evidence presented by Meller, Michel, van Schaik, referring back to Kant, trade between people and nations is likely to prevent more violent relationships (p. 330). One of the major conclusions over the long term view of mankind is, that the periods of war have been far shorter and more rare than a focus on the last 3000 years seems to suggest. Maybe, “to be good or bad” is just a question of demographics of being too many at the same time in the same place.  Population growth and population density might be a powerful driver of “being good or bad”.  (Image: Delacroix, Last words of Marc Aurel)

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Ethics in Photography

Yes, you read this correctly. This entry is about the ethics in photography, not about the much more popular discussion about the aesthetics in photography, which fills thousands of books on fashion, architecture, minerals, flowers, animals, landscapes and … you name it. Sensationalism works in photography. The more spectacular an image, the more likes you’ll get in any media, social or so-called social as well as traditional ones. Sex and crime are popular subjects, better framed as objects, as well. The basic idea of what constitutes unethical imagery or photography is broadly defined by the principle of exclusion, i.e. what is not ethical in photography. Let’s add to this inventory the conditions of production: exploitation of the subjects, be they persons or animals or even authorship like violations of intellectual property rights by AI.
Regulations and legal frameworks clarify many of those issues, enforcement of these rules are yet another element related to the ethics in photography. Global warming and the loss of biodiversity has made us aware that the respect of natural resources is also an aspect in the ethics in photography. Travelling long distances by plane just to get a few shots in the Himalaya region, if there have been thousands of (better?) images produced, printed, distributed before, is not sustainable for our planet as a whole. Invading protected areas, like natural bio-reservoirs, to take a few shots especially of rare plants and flowers maybe nice to look at, but the longer-term consequences add up to a loss of biodiversity for us all, in particular for later generations.
These considerations are different from “aniconism”, because they originate in a humanist foundation of ethics not concerned with any depiction or idolatry of images. The historical roots of any ethics in photography have long shadow into today’s practice of photography as well.
(Image: The framing of ethics of photography with reference to John Cage “Silence“)

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Marc Aurel AI

In the 21st century it is possible to chat with Marcus Aurelius. Part of the exhibition at the Simeonstift is a chatbot you may freely consult and questions with or about Marc Aurel. Based on your questions the animated screen image of Marc Aurel will reply based on his own writings like the Meditations and (probably) other secondary literature on Marc Aurel. Questions about feminism or slavery are answered based on the original texts. Some of these answers  appeared rather modern like the basic equality of all including women or slaves. The Meditations are an idealistic vision of mankind in the stoic tradition. In practice such ideals have proven very ambitious for the many and growing temptations in the day-to-day lives of ordinary people including their political, religious, business and military leaders. The AI is confronted with the issue to give answers to ethical questions which refer to the time of the author, but not all can apply to today’s ethical standards and basic human rights. Reading the original source, therefore, remains the preferred choice. 

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Marc Aurel Philosopher

2025-9 marks an additional landmark in the achievements of the late Marc Aurel. In the Roman built city of Trier, 3 museums offer exhibitions on the life, ideas and imperial governance style of Marc Aurel. Libraries and bookshops around the city portray a wealth of books and studies by and about Marc Aurel as well in many languages (image below 2025-9). The stoic author and practitioner has served as an example of a leadership style which became for many subsequent leaders a hard-to-achieve precedent. The writing style of Marc Aurel in short paragraphs and aphorisms proved highly accessible, although his readership swell only after a Latin translation of his Greek original appeared in the 16th century. The title “Meditations” in English, “Pensées pou moi-même” in French or “Selbstbetrachtungen” in German demonstrate the difficulty to get to grips with the author’s intention and objectives in writing down these reflections on life, ethics, humanity and good governance. Through the use of Greek rather than Latin he puts himself in the line of Greek philosophers rather than the succession of Roman emperors. As the numbers of bad leaders still outnumber the good governance style advocated by Marc Aurel, these exhibitions in the Simeonstift, the Landesmuseum and the Stadtbibliothek are a perfect opportunity to demonstrate that good governance is something that can be studied and learned even in the distant Roman history.  

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Private Intimacy

Intimacy has been reserved for private affairs for centuries. Although in the medieval ages formally the right of so-called noble men could be very far-reaching into intimacy of families when the permission to marry was quite restrictive. The private intimacy is the central theme of the Paris exhibition at MAD (Link) « Private Lives ». The organization into 14 almost private rooms around a larger center piece on design leads us through the major topics of intimacy. Maybe as a surprise to some, the exhibition starts with the major actors of change related to privacy and intimacy, i. e. women. Opening up enclosures gave women more room for intimacy and at the same time it made intimacy a conscious choice and decision. “A room of one’s own” is an important step in personal development of children particularly with respect to one’s intimate life. Restrooms are another issue of intimacy, just consider recent adaptations tor m/f/d people. A whole set of accessories are on display which previously were intimate products or even secrets prepared for public viewing. Of course odors are part of the experience with a test space of noble perfumes. The various manifestations of sexuality has brought about a growing number of pleasure objects, which might also be criticized as a growing commodification of intimacy as well. The connected bedroom and the risk of surveillance are raised to warn on overexposure on social networks. Intimacy in prisons or community shelters closes the exhibition before the final highlight the room on “conversations with oneself”. A whole literary form of keeping an intimate journal has arisen from the conversations not intended to be shared with others, at least not during one’s lifetime. After a person’s death for some persons of public interest even their private intimate journals will be published shifting the balance between the private and public parts of intimacy. (Image below from exhibition, photo bottom left, Matisse painting on wall while in bed in old age). 

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AI and S/he

There was hope that artificial intelligence (AI) would be a better version of us. Well, so far that seems to have failed. Let us take gender bias as a pervasive feature even in modern societies, let alone the societies in medieval or industrial age. AI tends to uphold gender biases and might even reinforce them. Why? A recent paper by Kotek, Dockum, Sun (2023) explains the sources for this bias in straightforward terms. AI is based on Large Language Models. These LLMs are trained using big detailed data sets. Through the training on true observed data like detailed data on occupation by gender as observed in the U.S. in 2023, the models tend to have a status quo bias.
This means they abstract from a dynamic evolution of occupations and the potential evolution of gender stereotypes over years. Even deriving growing or decreasing trends of gender dominance in a specific occupation the models have little ground for reasonable or adequate assessment of these trends. Just like thousands of social scientists before them. Projections into the future or assuming a legal obligation of equal representation of gender might still not be in line with human perception of such trends.
Representing women in equal shares among soldiers, 50% of men as secretaries in offices appears rather utopian in 2024, but any share in-between is probably arbitrary and differs widely between countries. Even bigger data sets may account for this in some future day. For the time being these models based on “true” data sets will have a bias towards the status quo, however unsatisfactory this might be.
Now let us just develop on this research finding. Gender bias is only one source of bias among many other forms of bias or discriminatory practices. Ethnicity, age or various abilities complicate the underlying “ground truth” (term used in paper) represented in occupation data sets. The authors identify 4 major shortcoming concerning gender bias in AI based on LLMs: (1) The pronouns s/he were picked even more often than in Bureau of Labor Statistics occupational gender representations; (2) female stereotypes were more amplified than male ones; (3) ambiguity of gender attribution was not flagged as an issue; (4) when found out to be inaccurate LLMs returned “authoritative” responses, which were “often inaccurate”.
These findings have the merit to provide a testing framework for gender bias of AI. Many other biases or potential biases have to be investigated in a similarly rigorous fashion before AI will give us an authoritarian answer, no I am free of any bias in responding to your request. Full stop.