«In the Corona Crisis, the Golden Rule Counts even More»

I was interviewed by “reformiert.”, the magazine for all protestant households in German speaking part of Switzerland (1 million copies), for its online edition. Topic was the voice of ethics in the current corona virus crisis. Here’s the English translation. For the link to the German text, see below.

Why is the voice of ethics needed in the current corona crisis?

The pandemic immediately raises the question of what we should do and orient ourselves as a society. The first answer comes from medicine, from virologists. But how should we deal with it? Whether you call it ethics or not, there are always questions of values, such as: What is health worth to us? Who should be protected? How are scarce resources to be distributed? The current crisis is particularly about balancing priorities: Which values are most important in which situation? In the early days of the pandemic, health was paramount and everything else had to take a back seat. After two three weeks, a second wave begins. The economy in terms of financial ability, jobs and purchasing power is now back. In the medium term, profitability is also a question of life and death – having nothing to eat means it can threaten life. The new debt crisis can cost millions of lives worldwide. 

There are economists, but also virologists, who would prefer controlled infection to shut down. What do you say as an ethicist: is it important to save every life at all costs, even if it results in immense economic damage for the whole of society?

There is no doubt that we should try to save and preserve life extensively. At the same time, the protection of life cannot be weighed against the economy. Because economy should enable life. When the financial system collapses, the number of victims is even greater. Health and economy both play a major role; one has to weigh the relevant goods carefully. Unilaterally relying on measures of health or of economy means that additional victims are accepted or produced.

The decision about life and death suddenly seems omnipresent in this crisis. Doctors have to decide who should be ventilated and who should be let die.

Resources should be distributed fairly in order to preserve the lives of as many people as possible. This is how the ethical guidelines of the Swiss Society for Medical Sciences SAMS set it. Particularly important in the pandemic is the additional remark in the guidelines that a person’s money, status or fame should not play a role in the distribution of resources. In practice, we constantly make decisions about life and death, not only in the extreme situation of the pandemic. How much development aid we provide and ultimately how much we pay for a mango from Ghana has a concrete impact on the viability and the life of others. So we are not suddenly confronted with a new question, but it is much more conscious and obvious because it directly affects us in the idea that we have to go to hospital and cannot expect to get to the machine. The access to and distribution of resources is the most important question of justice.

What do you mean?

I give an example. When my father, who was living a fulfilling life as a Reformed pastor, was in the elderly people’s home, he suffered a lot from the question of justice. He had a guilty conscience because his nursing home cost a total of around ten thousand francs a month and that money could have cured a hundred blind children from their eye disease every month. But the life of a very old and or sick person is also valuable and meaningful.

The value of vulnerable life is in everyone’s consciousness these days. We practice solidarity: everyone has to stay at home to protect old and weak people. Can that go well in the long-run?

It is impressive to see how solidarity is there and how it works. Through the threat, we rediscover virtues, exercise self-discipline and modesty. These are good signals. However, the question arises whether solidarity is deeply rooted in us or is only a pragmatic necessity. This would not last long. As soon as it becomes materially difficult, solidarity is exposed to an extreme burden – this is where the belief that solidarity is a life task comes into play. We are still comfortably on the move in Switzerland. Worldwide, for example in Africa, people are already at the limit of material possibilities. A picture comes to my mind that I received yesterday: someone is sitting on the corrugated iron roof of a hut and doing social distancing. Often ten people live on six square meters. In such situations, entirely different dimensions of solidarity are required.

In other words: as long as there is prosperity, solidarity is noticeable, when resources are running out, there is a risk of argument and even violent conflict?

Signs of de-solidarization can be seen even before we get into a fight. Conspiracy theories quickly emerge in the pandemic. You try to maintain solidarity by creating enemy images. For example, the Chinese are to blame for everything. Or: Why should we take patients from Alsace in nearby France with us in Basel when we may soon need the space ourselves?

In the solidarity question, one can go back to a simple ethical principle, the golden rule that applies in all world religions (Bible Mt 7:12): Treat the other as you want to be treated yourself. Whoever helps the other can also count on help. Helping is not only altruistic, but win-win.

You address conspiracy theories. In certain religious circles, the pandemic is seen as God’s punishment. What do you think of it as a theologian?

The Bible has a different approach, especially the New Testament: “God did not send Jesus into the world to condemn people, but to save / heal them.” (John 3:17). This is an important message that should be a priority for churches and believers. It is also the essence of the Easter message: We no longer need scapegoats, but once and for all Jesus has taken the cross upon himself and freed us from the constant mechanism of looking for guilty parties. God does not want to harm us, but to help us.

A related aspect: The belief that faith protects us from all evil is unfortunately widespread: the virus spread explosively in South Korea because a mass church continued to worship against warnings. We also experience this in Africa. Up to the Zurich auxiliary bishop, who wants to stick to the award of the host. This is negligent. It can become a crime as it can kill lives – and it is unchristian. I see it like John Calvin. The Geneva Reformer in the 16th century was in poor health and was often dependent on medicine. The believers in Geneva wanted to test him; they asked him to stop taking medication and instead trust in God. But he believed that medicine was sent by God. Doctors, nursing staff, medication and vaccinations are talents and instruments of God and not of the devil

What do you think: is the crisis causing a change in values?

Yes and no. We interpret the pandemic through the glasses of our worldview. A nationalist becomes even more a nationalist, one who is open to the world demands even more global solidarity. The pandemic can only have a positive impact if we are prepared for it from our inner order of values. Otherwise, there is a rapid relapse into the old patterns. At the same time, I’m sure that the exaggerated individualism of the past decades will be challenged. We recognize the value of community. We recognize how dependent we are on the smallest communities such as core families. I think there will be significant shifts in perception. Especially as a result of the economic collapse. Global indebtedness will take on mass as it did in the 1980s. It will take enormous effort to overcome this and restore a reasonably functioning world economy. The digital technologies will increase in importance. The sustainability goals are more difficult to achieve. Nevertheless, I am confident. One will recognize the importance of multinational organizations and know that WHO plays an incredibly important, not only coordinating, but also predictive and helping role. We rely on international structures.

If we are on the chances of the crisis: Maybe the current recovery of nature through rigorous measures to renounce nourishes the hope that society and politics can actually do something about climate change?

It is good to see nature’s relaxation as an encouragement. It shows, for example, that we can also live with limited flight options and can cope with larger restrictions in air or car traffic in order to get a reasonable last-minute solution for climate change. Now we have the experience that the effects are immediately visible, now we need the appropriate balance with the economic considerations, such as massively higher flight and gasoline prices. The pandemic shows that we have far more financial options than previously thought: we will also need trillions to achieve the climate goals.

www.globethics.net

www.christophstueckelberger.ch

The Text was first published in German in the Online Edition of the Church magazine ‘reformiert’ on 3 April 2020. https://reformiert.info/de/recherche/ldie-goldene-regel-ist-jetzt-wichtiger-denn-jer-18750.html

Read the reprint with Sallux: https://sallux.eu/news/in-the-corona-crisis-the-golden-rule-counts-even-more.html

Coronavirus COVID-19: Let’s stay together – at a distance

Dear Globethics.net Participants

I address this message in the form of a personal letter to all of you, the 200’000 in 200 countries and territories around the globe who are registered participants in our global family of Globethics.net. The global pandemic of the Coronavirus is now hitting people on all continents, within only three months.

I express first of all my compassion for and solidarity with those of you who have already lost a person close to you, who have lost your income and your job, who are separated from your family in another country or home, who suddenly have to teach your children at home, who fear to lose a semester of your studies, who do not have reliable electricity for online learning, you as university and business leaders who do not know how to overcome the financial challenge of your institution and you who tirelessly work in hospitals.

“It is war” said the Swiss government yesterday. A global war against a common enemy, a virus. Borders are closed, people have to stay at home in ‘self-isolation’ and many companies may collapse if financial help by governments is not provided very soon. My generation and our children grew up without war. My parents, grandparents and great-grandparents all experienced war in their lifetime. Many of you live in countries where you have experienced epidemics, war, droughts and disaster. For all of us, a global pandemic with this speed is new.

Coronavirus: Challenges and chances

What are the ethical challenges – and chances? How can we as a global network on ethics provide ethical leadership and orientation in promoting life, in higher education and in all the sectors that are affected? Let me share with you ten concerns from an ethical perspective and I invite you at the end of this letter to share your views:

  1. The Responsibility to Protect: as expressed in the recent Globethics.net statement, responsibility is first of all an individual task for each of us in order not to expose others and ourselves to infection in an unnecessary way. It is equally a responsibility of employers, governments and all sectors of society. Two extremes have to be avoided: panic and trivialization. ‘Facts, not fear’ enables the right balance of calm and reason and at the same time tough and courageous decisions where and when necessary;
  2. Speed, Slowdown and Self-management: for action, every day counts in this explosion of the spread of the virus, as the curves show. We are thankful to the authorities who have the courage to make timely, although tough decisions. On the other hand, many personal and professional activities have to slow down. A chance for new life balances. We can exercise and appreciate the value of self-discipline. Home-office and daylong studies at home can much better be managed with a disciplined structure to the day;
  3. Transparency is Compulsory: facts are key. Hiding or exaggerating facts for personal, political or economic reasons is criminal. Fake news can lead to panic or trivialization and can cost lives. All in all, the quality and speed of information sharing is impressive. The pandemic confirms the key role of multilateral institutions such as the World Health Organization (WHO) and is a warning not to further weaken such institutions as some governments have done over the years;
  4. Faith Matters: two thirds of humanity would describe themselves to some extent or other as religious. What does this pandemic mean for faith in God or for trust in karma as a way of existence? Many religious communities care deeply for the sick and lonely. Prayers, meditation and encouragement with hope matter. The worst thing religious communities could do now is to increase the suffering by preaching that such a pandemic is a punishment of God for individual or collective misbehaviour or a result of behaviour in former lives or if they disrespect state orders and continue worshiping, arguing that they place their trust only in God. So-called trust in God while disrespecting medical advice and caring is unethical and irresponsible. Medical staff and researchers who develop a vaccine are gifts of the Almighty;
  5. No Place for Conspiracy: uncertainty, lack of information and/or political interests often lead to all kinds of conspiracy theories, and this is the case also during this pandemic. Some already see the virus as a biological weapon of one of the superpowers to destroy the other power; others blame the 5G technology; others see some populations or ethnic groups as immune to the corona virus. Ethical behaviour means resisting such conspiracy theories, not sharing them on social media. Conspiracy ‘news’ – during and after the pandemic – undermine effective, facts-based solutions and can as a consequence lead to unnecessary persecution of political, ethnic and religious groups;
  6. Encouraging Innovative Solidarity: it is impressive how much solidarity is visible during this pandemic. The trade war is suddenly replaced by the need to help each other. Neighbourhood solidarity and young people helping older persons in buying food can be observed and encouraged;
  7. Economic Victims: the number of people who will die as a result of the economic turbulences caused among others by the pandemic may be much higher than the deaths caused directly by the virus. Political and economic decision-makers are now asked to contribute to innovative solutions to reduce and share the burdens of these economic effects;
  8. Globalization Revisited: The pandemic makes the positive and negative side of globalization a daily experience of billions of people. It shows our vulnerability through interconnectivity. The travel and trade restrictions show that we cannot depend only on a global economy, but need also local and regional supply chains. The pandemic will have a profound impact on future supply chains and will modify the way of globalization. On the other hand, the cyber world and internet connectivity offers fast adaptation to the new restrictions, e.g. by distant education, online conferences, tele-medicine etc. Let us learn from this pandemic to achieve a more healthy balance between the globalized and localized economy;
  9. Ethical Leadership: the pandemic shows the crucial importance of leaders who have integrity, honestly serving the people with the power entrusted to them and not primarily serving own political or economic interests. The pandemic shows the urgent need for such responsible leadership, which is something that we strive for and promote at Globethics.net;
  10. Lessons for other threats: this pandemic shows, that humanity is able to stand together and to act with speed and determination, characteristics that are often missing when facing other global threats. Climate change is a process as dramatic as the pandemic, but it is happening at a slower rate and therefore the political will to act in time is missing. Millions of children die every year of hunger and because of lack of clean water – why not act with the same determination and speed that is being used to tackle this pandemic to slow down climate change and to manage other global threats?

Globethics.net is – fortunately in this situation – to a great extent a virtual community with our online library, online publications, online network and online academy. We invite you to use our platform as much as you can from home or wherever you have to stay, in a time where many universities are closed and online is the main way to continue studies, research and communication.

We wish you the necessary health and strength, ethical commitment and hope that we can overcome this challenge. Let’s stay together – at a distance. With physical distance and emotional proximity we can support each other. I invite you to share your values, experiences, thoughts, fears and hopes in this tough time of the global pandemic by sending a message to infoweb@globethics.net and we will upload a selection of them on our website www.globethics.net.

Take care, God bless you, paix avec vous, namasté, 安宁, kedamaian, мир, paz, amani, لسلام

Prof. Dr Dr h.c. Christoph Stückelberger
Globethics.net President and Founder

Related: Corona Virus – the Agape Response

Corona Virus – The Agape Response

It is threatening. The Corona Virus has changed–within days and weeks–life on the whole globe: over 1400 deaths (as of 13 Feb), over 60,000 people infected, and hundreds of millions of others are confined to their homes. Fear is growing and the economy in China and internationally have been negatively affected, as travel, communication, business, and teaching etc. are limited.

The positive side: I am really impressed by the enormous speed of measures taken in China. In my country Switzerland it would be very difficult -with all respect to critique- to handle 1.4 billion people, 175 times the population of Switzerland. It is an immense task and I deeply respect the Chinese efforts. The World Health Organisation (WHO), whose headquarters in Geneva can be seen from my GAF office, is also very fast and indispensable for coordinated research, action, and standards. Such a crisis shows that the multilateral UN system is absolutely necessary for humanity. This pandemic also makes us aware that life remains very vulnerable, even with all technologies and modern medicine.

The negative side: International solidarity actions are still limited. If America supports China with a hundred million dollars, it is good, but this (in fact modest) help would be linked with the political remark that US is the greatest contributor among the helpers, although the US has cut the budgets of most of the UN agencies, including the WHO. Governments, NGOs, and philanthropic initiatives must abstain from exploiting humanitarian catastrophes for their own political or economic gain. “Hunger as weapon” was used throughout history but does not justify this abuse.

Corona Virus – The Agape Response: Agape – the lead value in the name of the Geneva Agape Foundation – means unconditional love, compassion, and empathy. Agape means to place the needs of the other, the suffering, and the Common Good at the center–not one’s own short-term interests. Agape means to abstain from the temptation to exploit the dependency of the other in a situation of disaster and despair for one’s own benefit. Agape means reciprocity to love the other as oneself: It then creates the confidence that others would also unconditionally support me if I need them. Agape does not mean to forget about my own needs, but to be assured that my own long-term interests will be reached best when I serve the other in the best possible way. Agape for Christians means to remain aware of the vulnerability of life even with all technological progress, but that confidence and hope remain vital as we trust that we can fall, but only in God’s hand. We already know that climate mitigation and disaster management will require much of this attitude and value. Agape Climate Action will be a motto for Geneva Agape Foundation. But firstly, we want to express our compassion with our dear GAF friends in China and all people suffering from this situation.

Further Reading

Globethics.net President awarded among top 100 leaders in education

Globethics.net President and Founder, Dr Christoph Stückelberger, received an award among the ‘Top 100 Leaders in Education’ at the Global Forum for Education and Learning (GFEL) that took place in Dubai from 16-18 December 2019.

GFEL, now in its 2nd year, strives to unveil groundbreaking innovations and to delve into the depths of knowledge sharing to build the future of imparting education.

The conference featured over 50 speakers, composed of educators, CEOs and consultants from around the globe working in the domain of education.

In accepting his award, Dr Stückelberger gave recognition to Globethics.net’s global community’s engagement with ethics in higher education and its motto “Together to the Top”.

Further Information

First International Conference on Ethics in Higher Education in Latin America

Globethics.net and the Catholic University of Argentina (la Universidad Católica Argentina, UCA) organised the First International Conference on ‘Ethics as a transversal dimension in higher education: Challenges for Latin America’ at UCA in Buenos Aires, Argentina from 21- 22 October 2019.

Latino America covers more than 13% of the Earth’s land surface area and has a population of more than 642 million people. According to the Transparency International Perception of Corruption Index (PCI), the ratings of a number of Latin American countries in 2018 have declined. There is particular concern about levels of corruption in the political and economic spheres. The Conference took place as Argentinians were set to go to the polls for a national election on 27 October with the middle-class shrinking due to evaluation and better governance and values-driven leaders in demand.

It was against this background that Globethics.net and the UCA organised the two-day Conference on Ethics in Higher Education in Latin America, with speakers from government, civil society and academia to address the needs of society and the desire for change.

The first day was open to the public and focused on the interdisciplinarity of ethics and its role in different sectors of society, such as governance, the economy, education and technology. The conference was organised around discussion panels with a moderator accompanied by well-known experts on each area for each group.

Dr Pavan Duggal, Globethics.net Board Member, brought up the right to be forgotten on the Internet. The importance of ethics evolving in the process of regulating the Internet, highlighting the work Globethics.net on this field with its last book on Cyber Ethics 4.0: Serving Humanity with Values.

The programme on the second day led to a more in-depth conversation on ethics in education. Globethics.net President, Christoph Stückelberger and colleagues from the Latin America Regional Office (Deivit Montealegre) and from Head Office (Academic Dean, Amélé Ekue) had the opportunity to listen to the challenges that universities and institutions are facing in their attempt to build values-based learning environments. They shared information on how Globethics.net integrates ethics in the different topics discussed during the two-day conference through its resources.

Further Reading:

Reaching technoutopia through cyber ethics

Cyber Ethics: Humanity is living between technoutopia and technophobia. Technology and Artificial Intelligence (AI) drive daily human lives, and it is causing ethical dilemmas: is AI being used to protect human beings or can it harm them? How can we reduce the risks of military applications of AI and improve the cause of peace through global governance on AI and technology within an ethical framework? Are ethical considerations brought into play when decisions on the development and deployment of technology and AI are being made in an attempt to strike the balance between beneficial progress and actual and potential harm?

Globethics.net organised a workshop panel moderated by the Executive Director, Dr Obiora Ike, on ‘Cyber Ethics, Education and Security: Serving Humanity with Values to address some of these questions at the 10th World Summit on the Information Society (WSIS) Forum at the International Telecommunications Union (ITU) in Geneva, Switzerland on the morning of 11 April 2019.

Humanity has to use technology and AI as a tool to teach decision making and critical thinking skills. Society has to make ethical use of technology and governments have to provide the correct frame for that to happen. It is interesting that, both when it comes to giving up personal freedom and privacy as well as environmental sustainability, the public tends to ‘stick their heads in the sand’ and is compliant with legal and commercial practices that are sometimes violating human rights or contributing to global warming. Moving from ‘money-driven’ to ‘ethics-driven’ investments in technology and AI as well as having a critical dialogue to discuss the impact of technology and AI innovation have on humans, and on the planet will move humanity from technophobia to technoutopia.

These were some of the conclusions reached by the six panellists from four continents representing business, academic, legal and NGO sectors speaking to a full room at the WSIS Forum 2019.

The workshop was based upon the issues raised by contributors to the book ‘Cyber Ethics 4.0: Serving Humanity with values‘ published by Globethics.net in 2018. Panellists addressed the topic from their particular perspectives, from the point of view of ethics, law, education and/or security. The workshop ended with a book launch and an open invitation to the participants present at the the workshop to contribute to the next volume on cyber ethics.

Further Reading

More information:

The Teacher: Facilitator? Dictator? Innovator? Ethical Authority?

“You are such a convincing teacher” said the student. “Why?” asked the professor. “You are so modest.” “But this is normal”, replied the teacher. “No, most of our professors behave like half-Gods as if they have all the truth and we are nothing.” I could not forget this interaction that I heard.
Violence against teachers is an increasing concern worldwide, especially at secondary school level with (male) teenagers attacking their teachers. In addition corporal punishment of children by teachers is still a legal means of punishment in 69 countries. In India, 83% of boys and 73% of girls experienced corporal punishment by their teachers in 2017, as UNESCO has reported in reference to the Global Learning Initiative:  Know Violence in Childhood. Violence and bullying among children as peers affects 9-25% of school children in Western countries. Violence in higher education is less obvious, taking the form of verbal threats, asking for bribes, trading sex for grades, unequal treatment and disrespect.
Violence is an expression of a lack of respect on both sides and it is often an attempt to dominate and control. How can we find the right balance between an authoritarian teaching style and one which is more laisser-faire? Is the teacher an authority who can command absolute obedience and subordination or is the student a person with  their own views, autonomy and dignity? Is the teacher just a facilitator for students who learn mainly on their own, as contemporary trends promote? Has the teacher – mainly in higher education – primarily to be an innovative thought leader stimulating students to engage in critical and creative thinking out of the box in order to make students fit for the future? Is the teacher a moral, ethical authority leading by example through her/his behaviour and integrity?
There is not one model of who or what a teacher is or could or should be, but in each case and across cultures, the ethical basis for the teacher-student and student-teacher relationship is simple and global: the teacher needs to have integrity, modesty and creativity. The student needs to have respect, critical creativity and curiosity.
Teachers’ Day is celebrated every year in 94 countries –to express appreciation of and to give thanks to teachers for the public service that they carry out with great dedication and responsibility. This year marks the 21st anniversary of the 1997 UNESCO Recommendation concerning the Status of Higher-Education Teaching Personnel, a good occasion to celebrate university teachers and to show them the respect that they are due. Why not also introduce within a university an annual Students’ Day, to give  teachers and the community at large the opportunity to demonstrate their appreciation of and gratitude to students?
The Globethics.net focus on Ethics in Higher Education aims at contributing to this respectful teacher-student-teacher relationship, in its training of teachers and its students’ programmes. Let us be a global community which says NO to all forms of violence in (higher) education and promotes a culture of mutual respect.

The Benefits of Faith 

Christoph Stückelberger, Geneva Agape Foundation Newsletter No. 3

What are the benefits of faith in personal life, for business and for society? Manifold empirical studiessearch for answers to this question. The majority of the studies show evidence for a positive correlation between religious people and their lives: longer life, less divorce, less addiction, more economic income, lower criminality and better health. This is the perspective on the individual wellbeing. As important, but may be less clear, is the effect on economy, environment and society as a whole. The effect on peace and war is ambiguous, the protection of the environment is higher by religious people etc. This is the empirical perspective.

But this question of “my benefits of faith” can also be a trap: Faith becomes a commodity and God is degraded to a trading partner: “I give you, God, my trust and you provide and deliver please the benefits xyz”. And if God does not deliver what we ‘buy’, we leave our faith and change to another goddess who promises cheaper and better services in the religious marketplace. Some forms of Prosperity Gospel degrade faith to this kind of business deal with God.

But happiness, salvation, health and wealth are not for sale. True faith does not ask first what God does for me, but what I can do for God! In the Abrahamic religions (Judaism, Christianity and Islam) it is called: Love God first. In the Dharmic religions (Buddhism, Hinduism, Daoism) it is the shift from the Ego to the true Self, the Dharma. This shift from the ‘me’ to the ‘you’  (to God, the other human being and nature) then can result in happiness, health and wealth, but can also lead to suffering, persecution and doubts. True faith liberates me from myself. It makes me free to serve others, to love others – and by doing so, I may harvest also the benefits and fruits for myself. Our effort with the Geneva Agape Foundation to strengthen “Faith in Business” and “Faith at workplace” aims at contributing to this is agape-life, agape-economy, and agape-society.

Ethics: Let Us Stand Up and Stand Together

The article is the editorial in the Globethics.net Newsletter Jan. 2018

Let me start the first editorial of the New Year by wishing everyone in the Globethics.net community a values-driven year for 2018!

In a time of technological disruptions, public figures promoting vices instead of virtues, an increase in the number of natural disasters as a result of climate change and of volatile financial markets, we need benchmarks, guidelines and values more than ever in our societies.

Globethics.net is now focused on Ethics in Higher Education, as a way to meet this need, by equipping students through their teachers and institutions to address ethical problems with the tools, resources and knowledge that they need to make responsible choices and to recognise and live with the consequences of their decisions as citizens and as future leaders.

Our watchword and method is ETHICS, which stands for ‘Empowerment’, ‘Transformation’, ‘Holistic’, ‘Integrity’, ‘Competence’ and ‘Sustainability’. By promoting ETHICS in higher education, we aim to achieve our vision to build sustainable, just and peaceful societies. I will explain each of these concepts individually and why we chose ETHICS as the way:
Empowerment: Those who resist unethical practices in higher education often feel isolated and find themselves among a small minority of people who are concerned and want to act. Knowledge, wisdom, character education and mutual support is empowering.
Transformation: Higher education is not a goal in itself. It has to serve in transforming human beings and societies towards a life of dignity, justice, equality, peace and ecological sustainability for all.
Holistic: The current high level of specialization is a necessity and a danger for effective transformation. Higher education has to become more holistic. The Fourth Industrial Revolution shows that the border between humans and machines is questioned and biology, chemistry and the humanities become very interdependent. Science and the humanities have to interact and ethics is a benchmark for both.
Integrity: The findings of the latest trust barometer shows a marked decline in trust in leaders in all sectors. Only around half of the government, non-governmental organizations, the media and business institutions across the world are trusted by the public. A key priority of higher education must be to build leaders in which people can trust. Integrity character education is the answer!
Competence: Professional, social, emotional, intercultural and religious competence – as a holistic set of competencies – is key for performance, integrity and sustainable transformation. It is better to have a competent person with integrity than a crooked graduate student or teacher with a fake certificate.
Sustainability: The 17 United Nations Sustainable Development Goals are built on clear SDG core values. Ethics in higher education directly contributes to the implementation of these SDGs, which are so vital for humanity.
In order to bring ETHICS to teachers and students, we support higher education institutions in their efforts to ensure that they have good, credible standards and rigorous ethical practices. Many institutions of higher education are affected by unfair fees policies, absenteeism of teachers, plagiarism, nepotism in the selection of leadership, teaching and administrative staff, bullying, financial or sexual corruption and pressure from politicians when selecting students or from investors to maximize profits, sometimes at the expense of quality education. We provide support, materials and training for teachers, who bear the responsibility of imparting ethical values, practice and knowledge to their students in their particular disciplines.

We invite you to be a part of this endeavor, to demand that ethics be taught, that ethical values be lived and developed in a life-long process of growth. Join our network of nearly 193’000 registered participants around the world, with over 40’000 teachers, 60’000 students and 66’000 researchers, not to mention those who are registered as public officials, private sector workers, policy makers, advocates and others.

Let us stand up and stand together for values transformation!