Abstract
People can have or lack ‘integrity’. But can public institutions?
It is common to speak of the ‘integrity’ of such institutions: in popular discourse, legal decisions, law and regulations, and also increasingly, political theory, and proximate disciplines. Such integrity is often said to be at risk of being ‘subverted,’ ‘corroded,’ and ‘corrupted,’ by both forces within and without. Furthermore, the implication is that this is a very worrying thing. The integrity of our institutions, at least, needs to be preserved, supported, and defended; against money, politics, power, and populists.
However, despite such common usage, the concept itself has attracted little theoretical reflection. What can it mean, if anything sensible, for an institution itself – instead of a person (or even say, a body, process, territory or a bridge) – to have ‘integrity’? And, why might it be so important?
This is the subject of this paper. It puts forward a substantive moral conception of institutional integrity as the robust disposition of an institution to pursue its purpose efficiently, within the constraints of legitimacy, consistent with its commitments. It argues that it is important because it provides the strongest grounding for a ‘duty of support’ owed by citizens to the institution. The strength of such support owed also gives content to a scalar dimension of the institution’s normative legitimacy, that is, the ‘strength’ (or weakness) of such legitimacy. Further, it illustrates how such a conception of institutional integrity will helpfully advance the current debate regarding institutional corruption.
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Notes
Acknowledgements: I would like to thank Alexander Horne, Paul Heywood, Bernardo Zacka, Jonathan Wolff, Emanuela Ceva, Maria-Paola Ferretti, Mark Warren, and Marie Newhouse for help in developing this paper. I would also like to thank participants at the ECPR Political Theory Workshop on Institutional Trust, Corruption and Integrity, Cambridge Political Theory Seminar; Edinburgh Legal Theory Research Seminar, and Wharton Zicklin Center for Ethics Research Speaker Series. This research was supported by an Early Career Fellowship awarded by the Leverhulme Trust (ECF-2017-095).
E.g. Canada: R v Zalm [1992] BCWLD 1746 at [12]; Australia, Comcare v Banerji [2019] HCA [23]; in USA, Planned Parenthood v Casey 505 U.S. 833 (1992) at 845-6.
E.g. Australia, Public Service Act (Cth) (1999), s 10; UK, (House of Commons 2015, Rule V.16.)
As Isaacs notes (at 32), this theory of organizational agency need not be continuous with other theory of collective, joint or group intention, action and agency. In particular, organizational action need not require ‘we-intentions’, ‘joint commitment’ or ‘joint action’ as the other collective literature presupposes. See also, (Hess 2018).
Individual members, we might assume, typically bind themselves to follow such rules, structures and procedures, by the voluntary admission to the organization: (Hardimon 1994).
Importantly, like any agent, just because responsibility presupposes the capability for intention action, this does not mean that an organization is only responsible for intentional action. It can be responsible for negligence, and omissions: (Isaacs 2011, 27)
For example, one might add further such conditions for organisational agency, or indeed organisational moral agency such as minimal rationality, and/or responsiveness to moral considerations. However, one can then just follow the line of authors who illustrate how such further conditions can be fulfilled by organisations: (Arnold 2006; Donaldson 1980; Hess 2014, List and Pettit 2011, Mathiesen 2006, Collins 2019, 11–16).
This is a species of agency relationship between organisation and member: when the former ‘acts on behalf of’ the latter. In turn, ‘Agency is the fiduciary relationship that arises when one person (the ‘principal’) manifests consent to another person (the ‘agent’) that the agent shall act on the principal’s behalf and subject to the principal’s control.’ Restatement (Third) of Agency (2007) § 1.01. Such a relations is distinct from an ‘instantiating’ or ‘acting as’ relationship between collective and member, more typical of the philosophical collective agency literature (see n21) and premised upon joint-action. For more on this distinction, see (Penner 2020, 136-8).
Following the standard principles of agency law, the member’s mandate, or at least the organisation’s responsibility, will have express, implied and ostensible scope: Restatement (Third) of Agency (2007) § 2.01–2.03.
Compare the analogous legal position of fiduciaries acting on behalf of their beneficiaries: (Gold 2009, 473-7).
The exceptional circumstance are scenarios of ‘dirty hands’ in public life: see Sect. 5.2 and 5.4. below.
As Greg Scheroske puts it, ‘We recognize (even if we cannot articulate) the difference between integrity and what we might call vicious steadfastness. … This is an emerging theme in recent literature and this might be encapsulated in the claim: Integrity requires that one’s convictions be responsive to relevant reasons bearing on the justifiability of those convictions’, (Scherkoske 2012). This literature includes: (Calhoun 1995, 257–260, Cox, La Caze, and Levine 2003, McLeod 2004, Breakey 2016).
In theory, of course, an institution could be internally consistent and coherent without a purpose, if it had perfectly exclusive and exhaustive delegation of action to members, who happened to understand their mandates in a perfectly consistent and coherent manner. However, even in theory, this would not be robust across non-ideal conditions, and since robustness is further element of integrity, purpose is (instrumentally) necessary for integrity even in theory.
This is congruent with DeMott’s account of an organisational member’s duty of loyalty: (DeMott 2019)
Thanks to an anonymous reviewer pressing me upon this point.
Perfection need not be required, any more than in the individual case.
See below, §§ 3.3.
This is was my own assumption in Kirby 2021, 1626.
E.g. (Arendt 2003).
Compare, Margaret Levi’s concept of ‘contingent consent’: (Levi 2009).
Compare with Levi’s typology: (Levi 2009, 19)
(Rawls 1999, 99): substituting ‘legitimacy’ for ‘justice’.
See, also, the deliberate application of this principle in the design of the U. S. Constitution: (Wood 1993, 108).
For a comprehensive review, (Thompson 2018).
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Kirby, N. Institutional Integrity: Its Meaning and Value. Ethic Theory Moral Prac 25, 809–834 (2022). https://doi.org/10.1007/s10677-022-10330-8
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DOI: https://doi.org/10.1007/s10677-022-10330-8