This essay was inspired by a friend’s concern on a mutual platform about diasporans returning to Africa to take up political office, only to engage in wealth accumulation rather than governance. His disappointment likely stemmed from the expectation that exposure to Western governance values would instil higher moral and ethical standards in these individuals. Yet, their conduct suggests otherwise.
This essay explores fundamental questions about morality, power, and the relationship between wealth and ethical principles. It examines the notion that moral uprightness and adherence to principles are often championed by those without power and influence, whereas the wealthy embrace these ideals selectively—either to deflect scrutiny or to impose self-serving values.
It is my view that many public officeholders perceive their tenure as a period of personal abundance, necessitating the accumulation of wealth as a safeguard against future scarcity. This perspective has profound implications for societies where material wealth dictates social validation, fostering a culture of transactional relationships and diminishing spiritual reverence.
THE RELATIONSHIP BETWEEN WEALTH AND MORALITY
Humans are inherently moral beings, but moral behaviour is often a luxury afforded by the privileged. Abraham Harold Maslow (April 1, 1908 – June 8, 1970) was a psychology professor at Brandeis University, Brooklyn College, New School for Social Research, and Columbia University who propounded the theory of the hierarchy of needs by which he proposed that human motivation stems from a hierarchy of five fundamental categories: physiological, safety, love, esteem, and self-actualisation.
This theory of the hierarchy of needs suggests that individuals prioritise survival and security before they concern themselves with higher-order values such as morality, justice,
and altruism.
If this framework holds, it follows that those who have not yet attained economic security might be less inclined to uphold principles that do not serve their immediate interests.
This may explain why public officials, particularly in developing nations, view their tenure as an opportunity for personal enrichment. The biblical metaphor of seven years of abundance aligns with behavioural economic theories, which suggest that individuals hoard resources when they anticipate future scarcity. In an environment lacking systemic economic security, corruption and wealth accumulation through public office become justifiable survival tactics. Consequently, moral relativism takes root—what is condemned by the masses, which is often rationalised as pragmatic by the elite.
Furthermore, studies in behavioural psychology indicate that power has a profound impact on moral reasoning. The “power paradox” asserts that while individuals often attain power through virtues such as empathy and social intelligence, they tend to exhibit diminished ethical restraint and increased self-interest once in power. This explains why many leaders, upon securing wealth and influence, shift from a populist stance to an elitist one, enforcing moral codes they themselves only embraced after attaining economic dominance.
WEALTH AS VALIDATION
The existential crisis of societies driven by material success is evident in contemporary capitalist economies, where wealth and social validation are inextricably linked, rendering morality a secondary concern. Note that Friedrich Nietzsche’s concept of the “will to power” suggests that the drive to overcome, to grow, and to exert influence is the underlying force in all things, including human existence. In other words, it suggests that human beings seek dominance over their environment, and in the modern era, economic power has become the primary means of achieving this dominance.
In a society where worth is tied to material accumulation, the mind is conditioned to prioritise transactional gains over ethical consistency. This phenomenon aligns with Max Weber’s critique of capitalism in The Protestant Ethic and the Spirit of Capitalism, where he argues that economic success is increasingly seen as an indicator of divine favour. However, in our time, wealth itself has supplanted divine authority, elevating the rich and powerful to god-like status.
This shift explains why figures such as Donald Trump and Elon Musk command near-religious reverence. In a world where moral authority has been eroded by economic pragmatism, those who embody self-interest, wealth, and audacity become aspirational figures. The traditional moral compass—often rooted in religious or communal ethics—has given way to a new form of idolatry centred around economic conquest.
The values of humility, collective well-being, and ethical responsibility have been replaced by a culture that prioritizes wealth accumulation and transactional relationships.
THE EROSION OF SPIRITUAL AND ETHICAL ANCHORS
The growing disinterest in traditional spiritual values reflects a broader existential crisis: the secularization of morality and the replacement of spiritual reverence with economic worship. The postmodern world, characterized by rationalism and capitalism, has diminished the role of spiritual beliefs, replacing them with an ethos of individual success and competition. Karl Marx famously stated, “Religion is the opium of the people,” implying that as economic realities become more pressing, spiritual concerns diminish in relevance.
However, the decline of traditional spiritual values does not mean that people cease to worship. Instead, new idols emerge—those who wield wealth, influence, and technological power. Figures like Musk and Trump symbolize the new hierarchy of power, where financial success and disruption of traditional systems equate to divinity. This shift has profound implications for governance, ethics, and social cohesion, as it creates a moral vacuum where power is no longer tempered by the obligation to uphold communal or spiritual principles.
CONCLUSION: THE FUTURE OF MORALITY IN A MATERIAL WORLD
The concerns raised highlight a sobering reality about human nature and societal values. They suggest that morality, rather than being an innate guiding principle, often emerges as a strategic position once economic dominance has been achieved. In public office, this mentality translates to self-serving governance, where leaders accumulate wealth under the pretext of preparing for scarcity, perpetuating corruption and inequality.
Moreover, in societies where material validation dictates worth, the mind evolves to prioritize economic success over ethical integrity, leading to a culture of transactional relationships. The decline of traditional moral and spiritual anchors exacerbates this trend, elevating economic moguls and political disruptors to positions of reverence. The rise of figures like Trump and Musk reflects this transition, where wealth and audacity now serve as primary indicators of power and validation.
Ultimately, this phenomenon raises critical questions about the future of morality in an era in which wealth dictates virtue. If ethics only emerge after economic security is attained, how can society ensure that justice and fairness are not reserved for the privileged? Can humanity recalibrate its values to balance economic ambition with ethical responsibility? Addressing these questions is crucial to creating a future where morality is not a privilege of the rich but a foundational principle for all.
▪️Kargbo is a Senior Advocate of Nigeria and writes from Abuja, Nigeria.
Gatekeepers News is not liable for opinions expressed in this article, they’re strictly the writer’s
