My Lords, I begin by congratulating my noble and good friend Lord Blunkett on securing this debate and introducing it with great understanding and wisdom. Standards in public life has become a common subject of anxiety for many of us who care for this country. I want to make four or five points of a systematic kind.
The first thing to bear in mind on standards in public life is that there is a danger of being rather nostalgic about them and imagining an age when things were fine. That is not so. Look at 18th-century Britain and the scandals that took place then, or at 19th-century Britain, when things were horrendous. That is not to underestimate what is happening today but simply to put it in a historical perspective. Standards in any given age always seem to fall.
The other important thing is what kinds of standards we are talking about. If you asked a medieval monk—or my good and noble friend Lord Griffiths, who gave us a Methodist sermon—they might talk about religious
standards. Later on, people might have talked about moral standards of people falling. What standards are we talking about—financial standards, those involving the treatment of women, or what? The first and most important thing to bear in mind is that when we talk about standards, we should not be too nostalgic about the past and should be precise about what standards we are talking about. The Nolan principles are very relevant but, at the same time, they are also limited. They never talk about sexual harassment or the treatment of women, which has become a subject of great importance. Therefore, the first point I want to make is, as I say, on specifying the kind of standards that we have in mind.
The second important point is that when standards fall, corruption sets in, and corruption always starts at the top. The man at the bottom does not have the guts to violate standards, because he knows he will get caught. The man at the top starts the process, feeling confident that others will bail him out if he is caught. So corruption starts at the top, gradually spreads downwards and, if we are not careful or if the process is not arrested at some point, it permeates the entire society like a blanket and creates a situation where it simply cannot be dealt with. Who do you appeal to against corruption when the entire society is complicit in it?
Another important point is that corruption in any society is often sustained because people are generally too tolerant. It is a difficult point to make but, in our own country, people often talk about the Prime Minister. I do not wish to get into this, but the point is that, whatever he has done, people seems to have lapped it up. People seem to be with him. How do you accept a situation where standards are violated—I could mention half a dozen systematic violations—and people laugh it off and allow him to get on with it? It never seems to be held against him.
To me, that is the danger: standards are ultimately sustained by what? What are the sanctions behind standards? The sanctions are individual conscience, although that may or may not work, and professional ethics. For example, as a doctor or professor, I cannot do certain things; however, again, that may or may not work. What else? There is public opinion. Public opinion is the guarantor, the custodian, of standards in public life. When the public opinion is no longer interested in or is indifferent to those standards—or, indeed, delights in the playful violation of those standards—who will guarantee that they will be kept and preserved?
That is the danger, and not only in this country. I am sorry to disagree with the earlier remark that we are better off than other countries. Sadly, we are not, partly because our standards are not as vigorous as those in some other countries and partly because we have not examined them as carefully. Our standards are no better and no worse than elsewhere; we are all the same human beings. The simple point is that the same failure of public opinion is evident in every country, including the one I come from—India—where standards have been systemically falling. The question is this: when public opinion fails to perform its role, where do you go? Whom do you appeal to?
The next question, therefore, is: how can public opinion be educated? However, that sounds very patronising, as though we are in the business of educating public opinion. How can the public themselves arrive at a more sensible view? There, you need freedom of information and all kinds of machinery by which the public can be kept informed.
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