When Optimism Isn't Enough: Moral Courage as Our Way Forward
“The quality I look for most is optimism: especially optimism in the face of reverses and apparent defeat. Optimism is true moral courage.” - Ernest Shackleton
Is optimism a good strategic behavior? Is it a moral principle? These questions have been weighing on my mind since I watched Prime Minister, a documentary about Jacinda Ardern's empathetic, effective leadership in New Zealand during intense times (e.g., COVID, mass shooting). She mentioned the Shackleton quote, which gave her hope. After all, isn’t optimism more about hope, and maybe less about moral courage?
We know hope isn’t a good strategy, but we know optimism is a good trait for a strategic leader. Optimistic individuals generally perform better at work and are more creative and proactive when solving problems. While optimistic leaders may be less rational in their decision-making, pessimistic leaders tend to avoid risk. (Source: Langabeer & DelliFraine, 2011.)
When defeat seems inevitable, we need optimism to carry on and, eventually, rebuild. Moral courage is likely blended with a sense of optimism during this time since carrying on and recovering requires a recentering on what matters most (i.e., a virtuous recentering to move beyond self-centered interests) and a backbone to stand up again. Still, it doesn’t seem that optimism is true moral courage; it is more of an outlook or mindset than a moral imperative.
When some of us consider the current political environment, hope is dampened along with optimism. It is challenging to be optimistic about our economy, environment, and government when policies are extractive for a few rather than safeguarded with good stewardship for the many. When optimism fails us, moral courage seems to drown with it. Rather than optimism being true moral courage, it appears that moral courage is what is needed to start again with new coalitions, fresh actions, and renewed accountability.
The linkage between moral courage and optimism may be this: when optimism falls, moral courage goes with it. When looking at the state of society, it is easy to feel numb. I feel this way, and I don’t think I am the only one.
During the October 18th No Kings event, millions marched. The event may contain a sliver of moral courage, but the march isn’t a showing of optimism. It’s discomfort and disagreement with current policies. While it’s not an action that will change our current state, the march shows a glimmer of moral courage in shifting policy that embraces a greater ethical edge.
Tensions exist in both business and societal challenges. After all, policy and strategic issues require differing perspectives and arguments. How optimism and moral courage intermingle to resolve these tensions is a critical reflection point, because it needs to lead to decisions and action.
Rather than waiting for optimism to return, we might need to lead with moral courage through concrete actions, which can then help rebuild a more sustainable form of optimism. We need grounded optimism to craft creative strategies to move forward in a betterment-centered way. Additionally, we need to create a conversation space for hope and honesty about the current state and how we can improve things for more than a single segment of society or business. Most importantly, we need to find our moral courage when optimism is low.
A more compelling quote on optimism and moral courage emerges. Moral courage is required when optimism runs low, since it is the primary way we can recapture a better future for as many as possible.
Suggested actions:
Balance optimistic vision with realistic assessment of challenges.
Create spaces for both hope and honest discussion about difficulties.
Model moral courage by taking principled stands even when outcomes are uncertain and when the present endangers the future.
Build community connections, as isolation tends to erode both optimism and courage.
Reference
Langabeer, J. R., & DelliFraine, J. (2011). Does CEO optimism affect strategic process? Management Research Review, 34(8), 857–868. https://doi.org/10.1108/01409171111152484