This year’s Berggruen Prize for Philosophy & Culture, endowed with $1,000,000, has been awarded to Onora O’Neill, Baroness O’Neill of Bengarve. In addition to her teaching work at Columbia and Cambridge Universities, O’Neill is a member of the House of Lords, a member of the UK Equality and Human Rights Commission, a former Chair of the British Academy, a member of the Nuffield Council on Bioethics and a member of the Human Genetics Advisory Committee. O'Neill's work has centered on the ethical and moral tradition of Kant, building on freedom governed by individual duty, where duty takes precedence over individual rights in the quest for a more moral, autonomous society. A day before she received the prize, I spoke with Onora O’Neill in the bustling lobby of her New York hotel.
Author: Elena Cué
This year’s Berggruen Prize for Philosophy & Culture, endowed with $1,000,000, has been awarded to Onora O’Neill, Baroness O’Neill of Bengarve. In addition to her teaching work at Columbia and Cambridge Universities, O’Neill is a member of the House of Lords, a member of the UK Equality and Human Rights Commission, a former Chair of the British Academy, a member of the Nuffield Council on Bioethics and a member of the Human Genetics Advisory Committee.
O'Neill's work has centered on the ethical and moral tradition of Kant, building on freedom governed by individual duty, where duty takes precedence over individual rights in the quest for a more moral, autonomous society. A day before she received the prize, I spoke with Onora O’Neill in the bustling lobby of her New York hotel.
I would like to start by talking about the significance of the Berggruen Philosophy Prize you have just been awarded.
There have not been big prizes in the humanities and social sciences. I think the prize reflects the foundation’s leadership role in the realization that nowadays to say science is science and nothing else is needed is an obsolete statement. Take a topic like the ethics of data use, a very hot topic today; you cannot approach it merely on the basis of having the best computer scientists and technologies. We also have to take into account ethics, politics, what can and should be regulated. My experience is that Berggruen are absolutely up there with this movement who think we must take the normative, that is the ethical and political questions, and the legal questions just as seriously as we take the scientific questions.
What is it about Kant that makes him such a key reference for you?
In the twentieth century, particularly since the 1930’s, currents of thought such as logical positivism claimed that ethics, together with metaphysics, religion or aesthetics, were literally meaningless. They consist of a mere set of statements that cannot be justified. This way of thinking spread to many universities, from Argentina to Canada, to Australia, USA and the United Kingdom. There was a public response to that nihilism, the Human Rights Movement, The Universal Declaration in 1948 and the European Convention in 1950. The institutions responsible for the fulfillment of these rights were created. The issue was that this impulse to restore an account of justice had abandoned ethics. It was thought that ethics are personal, subjective. Some spoke of personal values, chosen by each person, which in turn created a need for a public debate on common ethical criteria. That is where Kant can provide his arguments. My questions were “Does he have the arguments?” and “Are they good?” That is what I have spent all these years trying to work out. Because Kant does not think that the individuals who act are isolated, but that there are common reasons that a plurality of people can adopt.
Yes, but it is difficult to follow Kant ethics.
Indeed. If I want to have a reason that can become a reason for everybody, for example, an ethical claim, a political claim or a claim about justice, I have to make sure what I give as the reason can be acceptable for everyone. They do not necessarily all have to agree with it, but they all have to be able to understand it as a reasonable way of acting. That to me is the way in which Kant is interesting.
As you well said, trust is one of the foundations of society. What do you believe to be the reason we have reached such a general widespread lack of trust today?
The empirical evidence for the lack of trust is much worse than people think. When we actually look at the polls, we find variations in different countries, but the polling evidence in the UK, for example, shows trust in certain people, such as politicians and journalists, was very low 25 years ago and remains low to this day.
What is your opinion on the lack of respect for the deontological codes in some public institutions?
In the UK people continue to trust in professionals such as judges and nurses. But it is true that some parts of the media behave very badly. I was astonished by the New York Times these past few days and their campaign against President Trump, perhaps with good reasons but what a campaign nonetheless. In regards to trust in general, we have to talk about trustworthiness instead, because we only trust people or institutions that are trustworthy. If they are not, we mistrust them.
Is this a legal problem or a moral problem?
I think it is a mistake to emphasize rights so much without integrating them with duties. The heroes and saints of the past thought about what they ought to do, not what they ought to get. Because what we ought to do is a basic question. For example, in World War I there was emphasis on patriotic duty, the idea of duty to serve king and country. Then when the war proved to be so terrible and disastrous, people turned against patriotic duty. However, duty should not be something related to subjective and personal values. We have to share values in order to live in a society and we need a certain explanation of why these values can be universal.
On the basis that you cannot be a moral individual unless you are free, how do you perceive freedom?
We should not fall for the misconception of freedom and autonomy. Human freedom can be used for moral purposes or not. But it is used for moral purposes only when in action we adopt principles that are valid for everyone. Kant never talked about autonomous persons, because it is not the person that is autonomous, it is the principle. If autonomy were to correspond to the person, moral acts would only be individuals’ arbitrary decisions, as advocated by existentialism. Certainly, I can use my freedom to adopt morally important principles such as not enslaving people or I can use it to coerce other people when it suits me.
Yes, the use of it as a medium and not as an end is frequent...
We live in a world where people are using the metric of consumer benefit for everything, even for information and communication, or in the use of social media to send messages and content to certain audiences and not others, depending on what suits them.
What do you think about the use of lies in the rise of false news on social media?
Not deceiving is one of the fundamental duties. When I think about technology, I wonder whether we will have democracy in 20 years because if we cannot find ways to solve this problem, we will not. People are receiving messages and content which is distributed by robots, not by other human beings, let alone by other fellow citizens. It is frightening.
Internet is a problem for us because we can’t keep up with all the changes and create appropriate legislation.
Even if we were to regulate the part of the internet most people access, it would be very difficult do so. Firstly, because of the multiple jurisdictions and secondly, because it is technically very hard to demand that social media websites and internet service providers operate as publishers. If the information is posted with a proper ID, then the individual is responsible for the content, but if it is anonymous, the internet service provider would have to assume responsibility. We are living in dangerous times. The misuse of the public channels of communication is so polluting and so powerful that it undercuts the basis of proper democratic politics. Perhaps we will be pushed to do what the Chinese have done and use censorship.
Society has progressed astoundingly yet it does not seem like this progress is making people happier. Depression is the most widespread mental illness and in Spain, for instance, suicide is the main cause of unnatural death each year.
It is extremely frightening and it is very hard to know what is actually happening. Each tragedy is an individual one, but it is not uncommon for people to feel that nobody loves them, that everybody hates them and that they are worthless. Sometimes, within schools children gang up on one particular child. We read stories about parents having to move their children to a different school. It is crucial to keep good communication with one’s child because once they hide away it becomes an enormous problem. My son and his wife, for instance, make sure their son has a great deal of sports, music and activities at a school. When I was young, I didn't think that was so important. Now, it is proven that if a school organizes sports, not just for the sporting elite but for all children, it is demonstrably much better. It is the same case with all other activities and social competitions.
There is a great distrust amongst people in the way biotechnological advances in food and medicine affect health. In which ways are bioethics committees useful?
One of the most important things is to try to teach people from an early stage of life to look for the evidence and respect it. We should also teach our children to distinguish those who deceive people. We had a problem in the UK with the MMR vaccination. A tiny group led by doctor Andrew Wakefield claimed that the vaccination caused autism upon which a large number of parents decided not to vaccinate their children. It was only good fortune that we did not have a major measles epidemic as it is a killer disease that can seriously damage children. The doctor has since been forbidden to practice medicine in the UK because he was using scientifically disreputable evidence as he chose his examples from children who already had autism. Meanwhile, there were about a thousand studies funded out of public money in order to see if there was any truth in his claims. It was statistical incompetence, a malicious activity that led to this and we have had other similar examples. Thus, we have to learn how to use evidence. We have now got another charity called “Evidence matters”, currently spreading to other countries, which is trying to teach people to be responsible about using evidence. What is the evidence? Where did this evidence come from? Is it good evidence? Is there a conflict of interest with the people who are publishing this evidence? Another example is the term “natural remedy”. What do people mean by “natural”? Chemicals are natural. People don’t want any chemicals in their food but even if plants are grown without any fertilizers they would still have a certain chemical makeup.
To conclude, I would like to know your opinion on whether climate change is also an ethical problem.
Yes, of course it is. If climate change is happening in a way that is anthropogenic, meaning man-made, then we can do something about it. What one has to do is try to read the evidence and see to what extent it is anthropogenic. I think the consensus is that it is, in part, man-made but of course, there are other sources of climate change but the evidence amounts.
Onora O'Neill. photo: Elena Cué
Onora O'Neill: What we don't understand about trust