Tag Archives: ethics

Going around in circles

I spent a day last month marking essays that were part of the assessment for a postgraduate module I have been teaching about engineering leadership. I use Boyatzis’s theory of self-directed learning to talk about how students can develop their leadership competences. Then, we ask the students to reflect on the leadership and ethical issues associated with one or two incidents they had experienced or observed vicariously. Most of the time we teach engineering students to make rational technical decisions based on data; so, they find it difficult to reflect on their feelings and emotions when faced with ethical and leadership dilemmas. We show them Gibbs’s cycle for reflective thinking and encourage them to use it to structure their thoughts and as a framework for their essay.  There are obvious and natural similarities between the theories of Boyatzis and Gibbs.  Of course, some students use them and some don’t. However, so far, this is an assignment for which they cannot use an essay mill or a large language model, because we ask them to write about their personal experiences and feelings; and LLMs do not understand anything, let alone feelings.

Goleman D, Boyatzis R & McKee A, The new leaders: transforming the art of leadership into the science of results, London: Sphere, 2002, p.139.

I have written previously on teaching leadership, see for example ‘Inspirational Leadership‘ on March 22nd 2017, ‘Leadership is like shepherding‘ on May 10th 2017, ‘Clueless on leadership style’ on June 14th 2017.

On being a leader

Decorative photograph of a sunrise in CornwallLast week I was a part of a team delivering an intensive one-day course on leadership and ethics to a small group of technologists from industry as part of our CPD programme [see ‘Technology Leadership‘ on January 18th, 2017].  It was the first time that I had interacted face-to-face with a group of students for more than eighteen months.  We are being cautious on campus and so all of the delegates wore face masks and I wore a visor.  It can be hard to hear what people are saying in a group when they are wearing masks but we managed to have some useful discussions about ethical dilemmas [see ‘Engineers, moral compasses and society‘ on October 21st, 2015], leadership styles [see ‘Clueless on leadership style‘ on June 14th, 2016] and the meaning and development of self.  Wilfred Drath tells us that as individuals we are engaged in a life-long activity of constructing meaning with respect to our self and others.  I described some of my reflections on being and leadership in an effort to encourage the delegates to reflect on their own sense of being.  Being is a process and human being is the process of organising meaning or making sense of oneself, the world and one’s place in the world.  Robert Kegan has described the process of making sense of the world in terms of self and others using six states through which we progress from birth and childhood to adulthood. These states are: State 1 – Incorporative in which an infant sees the world as an extension of itself; State 2 – Impulsive in which an infant recognises objects as separate to itself but believes objects change with its perception of them; State 3 – Imperial in which a child recognises that others have perceptions and needs but sees its own needs as paramount.  In adulthood, there are three further states: State 4 – Interpersonal in which you recognise that you are one amongst many with whom you have relationships leading to a strong desire to conform; State 5 – Institutional where we have a sense of personal identity which leads to autonomy; and State 6 – Inter-individual, one who is capable of holding many identities and embracing paradoxes.  We never quite lose old meanings and the differences between states are subtle but important.  Research suggests that about 60% of adults are predominately in State 4, about 35% in State 5 and 1% in State 6.

Drath suggests that most management structures have been designed by and for people in State 5 who are self-possessed, self-regulating and autonomous managers that see with and not through their identity.  This leads to two major weaknesses: they find it difficult to handle interpersonal relationships objectively which leads to difficulties in being empathetic and resolving conflicts; and they are blind to the demands of their internal system of self-regulation which drives them towards workaholism and impedes their ability to be reflective [see ‘Wading in reflections‘ on October 31st, 2018].  These weaknesses hinder their progression towards becoming leaders who can maintain and enhance the processes of a collaborative community, using for example the ‘fair process’ of procedural justice described by Chan Kim and Renee Mauborgne [see ‘Advice to abbots and other leaders‘ on November 13th, 2019].  A primary reason for resisting progression from state 5 to 6 is the fear of losing effectiveness by tampering with a winning formula.  This is something I realised that I suffered from when I first started teaching leadership and was unwilling to define my successful approach [see ‘Clueless on leadership style‘ on June 14th, 2016].  I found that Goleman’s model of leadership styles allowed me to identify retrospectively the different approaches I have used in various roles.  The transition from state 5 to 6 requires relinquishing a deep personal meaning and a fundamental way of understanding self and its relationship to the world. Ultimately, these are replaced by a deeper understanding of life, a celebration of diversity, a willingness to accept that things will go wrong, and an ability to enhance the processes and share the fruits of collaborations.  These are rewarding at a personal level but also lead to your teams being happier and more successful [see ‘Leadership is like shepherding‘ on May 10th, 2017].

References:

Drath WH, Managerial strengths and weaknesses as functions of the development of personal meaning, J. Applied Behaviorial Science, 26(4): 483-499, 1990.

Goleman D, Boyatzis R & McKee, The new leaders: transforming the art of leadership into the science of results, London: Sphere, 2002.

Goleman D, Leadership that get results, Harvard Business Review, 78(2):4-17, 2000.

Kegan R, The evolving self: problem and process in human development, Cambridge MA: Harvard University Press, 1982.

Kegan R, In over our heads: the mental demands of modern life, Cambridge MA: Harvard University Press, 1994.

Kim, W.C., Mauborgne, R., Fair process: managing in the knowledge economy, HBR, 3-11, January 2003.

Digital twins could put at risk what it means to be human

Detail from abstract by Zahrah ReshI have written in the past about my research on the development and use of digital twins.  A digital twin is a functional representation in a virtual world of a real world entity that is continually updated with data from the real world [see ‘Fourth industrial revolution’ on July 4th, 2018 and also a short video at https://www.youtube.com/watch?v=iVS-AuSjpOQ].  I am working with others on developing an integrated digital nuclear environment from which digital twins of individual power stations could be spawned in parallel with the manufacture of their physical counterparts [see ‘Enabling or disruptive technology for nuclear engineering’ on January 1st, 2015 and ‘Digitally-enabled regulatory environment for fusion power-plants’ on March 20th, 2019].  A couple of months ago, I wrote about the difficulty of capturing tacit knowledge in digital twins, which is knowledge that is generally not expressed but is retained in the minds of experts and is often essential to developing and operating complex engineering systems [see ‘Tacit hurdle to digital twins’ on August 26th, 2020].  The concept of tapping into someone’s mind to extract tacit knowledge brings us close to thinking about human digital twins which so far have been restricted to computational models of various parts of human anatomy and physiology.  The idea of a digital twin of someone’s mind raises a myriad of philosophical and ethical issues.  Whilst the purpose of a digital twin of the mind of an operator of a complex system might be to better predict and understand human-machine interactions, the opportunity to use the digital twin to advance techniques of personalisation will likely be too tempting to ignore.  Personalisation is the tailoring of the digital world to respond to our personal needs, for instance using predictive algorithms to recommend what book you should read next or to suggest purchases to you.  At the moment, personalisation is driven by data derived from the tracks you make in the digital world as you surf the internet, watch videos and make purchases.  However, in the future, those predictive algorithms could be based on reading your mind, or at least its digital twin.  We worry about loss of privacy at the moment, by which we probably mean the collation of vast amounts of data about our lives by unaccountable organisations, and it worries us because of the potential for manipulation of our lives without us being aware it is happening.  Our free will is endangered by such manipulation but it might be lost entirely to a digital twin of our mind.  To quote the philosopher Michael Lynch, you would be handing over ‘privileged access to your mental states’ and to some extent you would no longer be a unique being.  We are long way from possessing the technology to realise a digital twin of human mind but the possibility is on the horizon.

Source: Richard Waters, They’re watching you, FT Weekend, 24/25 October 2020.

Image: Extract from abstract by Zahrah Resh.

Pluralistic ignorance

This semester I am teaching an introductory course in Thermodynamics to undergraduate students using a blended learning approach [see ‘Blended learning environments‘ on November 14th, 2018].  The blend includes formal lectures, example classes, homework assignments, assessed coursework questions and an on-line course, which I delivered as a MOOC a couple of years ago [see ‘Engaging learners on-line‘ on May 25th, 2016].  It is not unusual in a large class, nearly two hundred students this year, that no one asks questions during the lecture; although, at the end of each lecture and example class, a small group of students with questions always forms.  The on-line course has extensive opportunities for asking questions and discussing issues with the instructor and fellow learners.  These opportunities  were used heavily when the course was offered as a MOOC  with 6600 comments posted or 1 every 7.7 minutes!  However, this year the undergraduates have not made any on-line comments and it was a similar situation last year.  Is this a case of pluralistic ignorance?  The term was coined by psychologists Daniel Katz and Floyd Henry Allport in 1931 to describe students who pretend to understand everything explained in class and don’t ask any questions because they believe everyone else in the class has understood everything and they don’t want to damage their reputation with their peers.  Perhaps we have all done it and been very grateful when someone has asked the question that we wanted to ask but did not dare.  Would be it ethical to pretend to be a student and post questions on-line that I know from the MOOC they are likely to want to ask?

Sources:

Patterson EA, Using everyday engineering examples to engage learners on a massive open online course, IJ Mechanical Engineering Education, in press.

Katz D & Allport FH, Students’ attitude, Syracuse, NY: Craftsmann, 1931.

Origgi G, Reputation: what it is and why it matters, Princeton, NJ: Princeton University Press, 2018.

Image: Author speaking at National Tsing Hua University, Taiwan