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CORRUPTION
ABERRATION OR AN INEVITABLE PART OF THE HUMAN CONDITION?
INSIGHTS FROM A TAVISTOCK APPROACH 1
Introduction
Examining the subject of corruption from a Tavistock systems psychodynamic
standpoint reveals refreshing insights into the individual human mind and as it is
manifest in collective enterprise. This chapter will describe the concept of internal
object to explain individual and social behaviour by suggesting that internalised
mental images of significant people, events and ideas have strong emotions and
feelings attached to them that influence identity formation, belief and value systems
and in turn lead to the construction of attitudes and behaviours. This chapter will also
address how system psychodynamic concepts can be gathered and bound into a
social theory of group-as-a-whole functioning around the subject of corruption.
the erosion of values and standards through noxious processes that haven't
been foreseen, haven't been predicted or worked with until it is too late.
A version of this paper was given at the conference: Re/Constructing Corruption. University of East Anglia. 2
nd
May 2003
combination of H and K brings to mind the infant turning away from the breast, as
one may do at any point in later life, through turning against the unbearable idea that
one may have learnt something from our internal objects, i.e. parents, teachers,
priests, supervisors, mentors, etc. Ones face is turned against them and what was
actually learnt from them is reversed. A defiant: I won't learn from you; I will only
learn from myself. Corruption is an inversion of reality and the relationship to internal
objects. That is what contemporary psychoanalysis (Klein, 1957; Bion, 1992)
emphasises: this turning away is an attack on knowledge. The whole system is
subverted. Rather than accepting the system, one tries to get away with whatever
one can get away with.
constructed or whether there is something innate in being human - what Freud (1921,
1923) called natural ethics, ethics that comes out of nature. One can subscribe to
the view that human nature engenders a set of human values, which are probably
fairly timeless, based on the innate propensity of human beings to establish human
relations - what promotes human relations is ethically good and what subverts and
undermines human relations is ethically bad. Therefore corruption is something that
goes against the nature of human beings, attacking truth, honesty, relationships and
acknowledgement of dependence and valuation of those who support one.
Subverting human values is different from straight-forward wrong-doing and gaining
personal advantage from breaking rules or laws because one thinks it is possible to
get away with it. Corruption is subversion of the foundation of actual legal systems.
Corruption of knowledge is significant.
relationship with knowledge: that things can be known, but the value of what is
known is not respected. 'I know things, but they are of no use to me. I don't value
knowledge; I don't value the evidence of my own eyes.
constructed delusion'.
experiencing of what has been done and feelings of guilt. Corruption is the strategy
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of dealing with that guilt and with the knowledge of one's culpability, and that is to
subvert the whole value of knowing things. Criminals know what is right and wrong,
but go ahead anyway and deal with their guilt through repression. It is different from
those who say, 'well, that might be wrong, but I don't care what is right and wrong'. It
is subverting the whole moral system. A criminal might not subvert the moral or legal
system; they might go against it and take the consequences.
Tuckett and Taffler (2008) treat stock market investors as individuals behaving
collectively in herd-type behaviour. They describe stock market bubbles as episodes
of paranoid-schizoid behaviour. The recurrence of such events is, in their analysis,
entirely predictable: in the dotcom fever, as in the 19th Century railway speculation or
the 'South Sea Bubble', the denial remains long after the frenzy has subsided.
Tuckett and Tafflers theoretical framework for corrupted vision, expectation and
behaviour is Freuds (Freud, 1917) division in the psyche between the 'pleasure
principle', which sees the world as we would like it be, and the 'reality principle' our
acceptance of an imperfect and sometimes disagreeable actuality. The adult mind
reconciles this contradiction by adopting either a depressive position state which
acknowledges imperfection and conflict, or a paranoid-schizoid position, in which
disagreeable emotions such as guilt and anxiety are repressed and projected
outwards. The key to this state is the cultivation of 'phantasy objects' which the mind
substitutes for a reality which has become too difficult to bear. In the emerging
internet economy of 1990s, the novelty and excitement of the online world allowed
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Investors in bubble situations continue to think they are behaving rationally, buying
into a story that allows them to detach themselves from anxiety and lose touch with
being cautious. Rationalised wishful thinking regarding profits then allows them to
take on much more risk than they actually realise, something about which they feel
ashamed and persecuted, but rarely genuinely guilty, when a bubble bursts. In other
words, a semi-delusional state of mind or corruption, will ensue, rather than admit
responsibility, or learn from mistakes.
Collectivising corruption
Our conundrum is how are individual intra-psychic corruption processes collectivised
into groups and systems? The Tavistock total-systems approach (Lawrence, 1999,
2000; Miller, 1993; Obholzer & Roberts, 1994) based on the group-as-a-whole
theories of Wilfred Bion (1961), deals with this critical problem of understanding how
individual intra-psychic processes, that each individual has, become collectivised and
co-coordinated into a system. Through the study of whole systems, the Tavistock
has gone some way to determining how a number of separate minds get to behave
as a system at a different level, in this instance, corruptly.
Leadership has an
particular ideal that is represented in ways that pay no attention to human values, 'we
are above all that; they have no value to us'.
Bions (1961) group-as-a-whole ideas rest on the gathering up of individual intrapsychic dynamics and linking them to one person, where they are coordinated. It is
the coordination, as well as structural elements, like the task of the organisation and
the way it lays out its roles, that leads to states of corruption. This is an efficient way
of explaining social phenomena and their relation to individual psychological
dynamics. We want to avoid navely transposing from the individual psyche to the
group process, especially when we do not understand why so many people in a
group allow themselves to be involved in group processes; when despite having their
own individual psyches, so many people follow a leader to destruction.
One answer may be that everyone has the same kind of intra-psychic personality
processes, but it is not necessarily the case.
world through overwhelming external pressure. This is what Menzies Lyth (1998,
1989) calls enforced introjections, when mature people are forced to regress to
states of primitiveness. When they are in the system, individuals are powerless to
prevent enforced introjections.
The German people became a liberal democratic western nation within a decade. It
was not a new generation of people; it was the same people who had been operating
the Nazi system, suggesting that changes in the internal allegiance can be very rapid
and very profound and are not just concerned with psychological development.
Corruption is about bending the means to achieve an end, which at the time feels
right; something that one may even believe is for social good. This points to the need
for new paradigms to help us understand the rapid changes that can occur that
reverberate within social dynamics.
Narcissism
Susan Long (2008) provides a useful description of the role that narcissism and
individualism play in the rapid growth of greed, consumerism, acquisition and
exploitation. These dynamics promote perversion and corruption through the
process of turning a blind eye. (Steiner, 1985, 1993; Hoggett, 1992; Gettler, 2005).
This affects organisational life as conscious and unconscious perverse dynamics
become more evident, leading to corruption. Perversion and corruption are often
linked as in those cases where organisation leaders attempt to cover up perceived
failures in an attempt to manipulate the share market and provide leverage for a
hoped-for recovery. The denial involved in turning a blind eye can become a
conscious attempt to disguise reality. The psychological dynamics of corruption are
manifest in greed, arrogance, a sense of personal entitlement, the idea of virtue as
personal loyalty, and the inability to distinguish between organisational and personal
ends. (Levine, 2005, Pg. 17). These individual characteristics are eventually
expressed as unconscious perverse societal dynamics and they lead to corrupt
behaviours within the system.
Following a number of major corporate liability cases over recent years, the law has
changed in the direction of regarding organisations as entities that bear responsibility
for providing growth and benefits and bearing responsibility for being instrumental
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when things go wrong. The idea of organisations being imbued with character traits
informs the actions taken by organisational leaders and members. When character
traits are destructive and dominate the actions of organisational members from within
an unconsciously perverse social structure, this is regarded as corruption.
Organised corporate corruption is a conscious manifestation, the iceberg tip of an
unconscious perverse societal structure and dynamic.
Corruption builds on an
underlying social fabric of perversity (Long, 2008, Pg. 3), an idea that suggests that
a society operates systemically through a dynamic, a state of mind that affects
individual and group behaviour.
social, not an individual phenomenon. Bions work on groups (1961) and Lacan
(1977) demonstrate the idea of mind as located in the group. When narcissistic,
greedy, grandiose individuals are in operation, the organisational system, the group,
can display itself as illusory, self-deceptive, in denial and exploitative. The
development and reward of narcissistic characteristics leads eventually to the
creation of a perverse system.
In later developmental stages, the baby realises there is a father and that mother and
father have a relationship which sometimes includes and sometimes excludes the
baby. A way has to be found of negotiating that triangular relationship. But there are
threats posed by father, which we postulate comes from a projection: 'I want you,
father, to go away, so that I can enjoy this exclusive relationship with mother; ipso
facto, I think you want me to go away, so that you can have with mother what I want
to have with her, so I'd better hide my true wishes, i.e. the beginning of corruption.
This scenario links to phantasies about the sources of supplies. Mother is the source
of supplies, of good feelings, nourishment, survival, and now there is another figure
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who is coming into the picture, a rival who poses a threat. Very probably, that is a
major source of corruption, for the infant who is more concerned with ensuring that
he retains mothers love by manipulating her to be his possession.
achieved the stage of concern for others; it is looking after itself pretty well.
Psychoanalytically, the babys phantasies are of devouring and incorporating mother
in order to take possession of her as the feeding object so that the infant would never
have to feel dependency and be without. It urgently searches for a sense of oneness
or fusion with the satisfying object, which is what can be said executives of these
organisations were doing too. If one has $100m instead of $10m, the fantasy of
fusion with the universe is stronger the fantasy is of never having to want for
anything.
The Enron directors believed that they owned or had a right to take the money. They
believed they were all-knowing, all-powerful, all-wise and exempt from due process.
They saw process as not applying to them, a primitive, infantile phantasy based on
greed - of saying it all belongs to me - it is all mine. All the directors were claiming to
have genuinely seen the truth and the truth was that it all belonged to them and as
leaders they corrupt the rest with omnipotent but unrealistic and amoral aspirations.
From these observations, it is possible to say that all human systems have both
visible, conscious parts and hidden, unconscious parts and corruption is inherently
and potentially part of every system, that everything has the seeds of its own
corruption.
saying: I want the mother and everything she represents all for me; others cannot
have any of it, because if they were allowed to have any of it, they would want all of
it. How do I, baby, know that? Because I, baby, know that I want it all too.
social convention and while it feels lovely, it is also somewhat illusory. If the baby
actually believes this illusion in a consistent way, it is subject to the most terrible
processes. Either it becomes so narcissistic that it is unmanageable or it becomes
so gullible that it is at the mercy of every flattery in the world. So the infant has to be
able to be deceived sufficiently to have the experience of feeling loved and
wonderful, while at the same time it has to remain sufficiently aware of the illusory
pretence. The corruptive process in infancy starts at the point where there is clash
between primary narcissism and the dawning awareness of others as people with
needs, and when that awareness is overridden by personal omnipotent, narcissistic
or other desires. Developmentally, the child has to work through and give up much
and realise ultimately that it is one amongst many and that the world is bigger than it.
It is possible to argue that elements of corruption are present in the attempts we
make to reach back to what we once had and was lost. In other words, corruption
seems to be the refusal to adjust to reality and/or the dismantling of previously
achieved adjustments to reality. It is almost as if in growing up, one has to play by
the rules and one accepts these adaptations painfully as one moves to the
depressive position of recognising others, and then being told: 'you don't have to do
that, you can drop all these painful adjustments'.
about the last days of the Shah of Iran, he writes how the influences that provide
realistic feedback and being in touch with societal processes, drop away one by one,
until finally only a fantasy situation is left which feeds a total psychotic delusional
omnipotence; being totally out of touch and surrounded by sycophants who all say in
chorus: you are the most marvellous baby in the world, you are the Emperor.
Biologically, human beings start off their existence in a state of fusion with mothers
body. Generally, there is no need to struggle for resources because these flow into it
smoothly and continuously. From a state of fusion, the infant moves into a state of
non-fusion, where survival is dependent on another to provide resources. The infant
has to find ways of attracting the breast and acknowledging its value and importance
and debt of gratitude to it. The Kleinian approach centres on that struggle. Can you
feel grateful to your life support system? Or do you hate it and want to prove that it is
of no value to you? In that sense, corruption and devaluing what is valuable, can be
said to originate in infancy.
emerges from the human condition of dependency. But somewhere we would have
to acknowledge the insertion of socialisation and social values into that process.
If
corruption has its roots in our biological and social inheritance, then we need to
acknowledge corruption, not as an abnormal phenomenon, but rather an inevitable
part of all systems and to be watchful of its manifestations. We have to conclude that
there is a predisposition towards corruption in individuals, organisations and society.
If the reality principle is about making adaptations and compromising, then there can
be difficulties distinguishing between that and corruption.
Compromise is about
being in touch with reality and making healthy adjustments. When does a healthy
adjustment become compromise and when does compromise become corruption?
From the moment the baby is born, or even before, the baby is framed within a social
system where daily it is irradiated with aspects of the prevailing value system. It is
deviation from the value system that is considered corruption.
Corruption in organisations
New organisations form at times when there is a need for them. A particularly gifted
person sees the need for a new organisation then precipitates the need or the idea
out and forms a new body. The organisation then builds itself to meet that need and
makes use of that which is available and comes to hand. The organisation uses
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personalities and attitudes or states of mind that are around, that then forms into an
organisation that fits into whatever social climate there may be, thus fulfilling a very
important social need. Soon after its formation, the organisation acquires accretions
of acolytes and others, and from then on, it loses the very quality that caused it to be
sensitively in touch with societal processes. These social processes, its raison dtre
then become a threat because the organisation has to constantly adapt. So the
organisation becomes more and more institutionalised and more and more defended,
and more and more corrupted, by falling into defensive states of needing to protect
itself, as opposed to remaining open and modifying and constantly recreating itself.
New movements and organisations start with high ideals. Political parties win on the
basis of hope and expectation, but later, reality intervenes, the parties cannot deliver
and they begin to fudge.
organisations and are central components of corruption in that they remove entirely
the process of being in touch with reality and acknowledging others. On the other
hand, being in the depressive position, it is possible to see the whole picture better.
One can then be in pain about what to do about it. There can be debate-cumacknowledgement-cum-thoughtfulness
about
complex
situations.
Corruption
differentiate between oneself and other people; you are them and they are you. If
one is part of a system that encourages mindlessness and lack of differentiation, then
one is protected from guilt which would come from thinking about others and seeing
the differences.
The field of emotional finance recognises how uncertainty underpins all investment
activity, although the consequent anxiety, doubt and stress are often suppressed. It
also emphasises how reason often has little effect on judgment. Anxiety is dealt with
by depressive or paranoid-schizoid states of mind. Applied to corrupt systems, in a
depressive position state inherent unpredictability is recognised, in which decisions
are made transparently in the service of the task or they may be hidden in order to
favour a few. In a paranoid-schizoid position, the pain of the awareness of hurting
others is avoided by separating good and bad feelings. Ideas that feel good excite,
while those that feel bad are repressed. This allows people to ignore the
consequences of decisions, or to blame others for them. A paranoid-schizoid state is
characterised by distrust and constant jittery activity that are manifest inside and
outside the organisation.
is based on a false set of principles that we can stop authority taking credit for
something that is believed not to be theirs. This inversion is an example of the
ambivalent relationship towards dependency. Groups in organisations get into states
of despair where they feel there is nothing they can do; isn't it all awful? they state,
we just have to wait until the elusive top of the organisation decides to provide more
resources. The despair leads to blanket condemnation its the system. This
leads to thinking that the organisation is corrupt, i.e. the organisation isnt helping
me, so why should I help it, or better still, I will take from the organisation to make me
feel I still have power and means of control.
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Acknowledgements
I have discussed the issues contained in this paper with a number of people. They
have all made helpful comments, which I have weighed and almost always
incorporated in some form. I want to thank them for their comments, whether they
have been supportive or critical. I do not wish to implicate my commentators, but I
want it known that I have tested widely what I say in this essay with people whom I
respect as authorities in this field: Eliat Aram, David Armstrong, the late Mary Barker,
Ken Eisold, Dione Hills, Bob Hinshelwood, Richard Holti, Johnny Kelleher, Olya
Khaleelee, Gordon Lawrence, Jean Neumann, Anton Obholzer, the late Ken Smith,
Phil Swann, Kathy White and many others.
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