Tag: Babylon

World-Watching: Old Problem, Modern Solution: Emerging Technologies for Anti-Corruption

[from Asia-Pacific Economic Cooperation, 29 July, 2025]

by Emmanuel A. San Andres and Glacer Nino A. Vasquez

Harnessing new tools to strengthen transparency and accountability can help APEC economies combat corruption and build public trust.

The Code of Hammurabi is one of humanity’s oldest surviving legal texts. Etched in basalt nearly four millennia ago, one of the many crimes it proscribes is corruption by a judge, for which the punishment is a hefty fine—“twelve times the fine set by him in the case”—plus removal and perpetual disqualification from office. Today, laws are published online rather than on stone tablets, but corruption remains a scourge across societies.

Thousands of years later, the fight against corruption continues. Corruption scandals continue to make headlines across the region, affecting both public and private institutions. Whether involving procurement fraud or illicit finance flows, these cases underscore how quickly trust can erode when institutions fail to adapt. The need for preventive systems, powered by data, backed by law and enabled by technology, has never been more urgent. Across APEC, the principles of transparency, accountability and integrity remain central to strong public institutions. As economies become more interconnected and more data-driven, emerging technologies are offering new ways to advance these goals.

APEC economies have long relied on oversight mechanisms such as audits, procurement rules, and internal checks to prevent, detect and prosecute corruption. These tools have been effective in fighting corruption, and they remain essential. But at the same time, new technology has also opened new pathways for corruption: The discreet meeting at a coffeeshop may now occur over an encrypted messaging app, and the cash-filled envelope replaced by a cryptocurrency transfer.

As corrupt actors grow more technologically sophisticated, so too must anti-corruption efforts. APEC economies are not new to digital solutions—e-government and e-procurement portals have reduced opportunities for hidden transactions. Beneficial ownership registries and asset tracking systems make it easier to prosecute and penalise incidents of corruption when they do occur. But emerging technologies offer even more powerful tools to prevent, detect and deter corruption.

For example, artificial intelligence and machine learning (AI/ML) enable real-time monitoring, risk scoring, pattern detection, and predictive analytics. These tools can support monitoring and investigation by automating document review and evidence gathering. AI/ML can also enhance institutional capacity through adaptive, personalized training systems.  Meanwhile, advanced data analytics can support the review of large volumes of data, revealing patterns of corrupt activity and informing decision-making. When data from different sources are connected, it becomes easier to understand corruption risks early and act with greater precision.

Blockchain—the technology that enables cryptocurrencies—can be used to create immutable, transparent ledgers for government transactions, supply chain monitoring and secure identity management, making it harder to conceal corrupt activity. Remote sensing and facial recognition technologies also offer potential in compliance monitoring and anomaly detection.

However, implementing these emerging technologies have their share of challenges and risks. The effectiveness of AI/ML systems is only as good as the quality, integrity and objectivity of the data they are fed; biased inputs can produce biased outcomes. Blockchain technology is very energy-intensive, which may hinder its scalability and availability. Facial recognition raises serious concerns over privacy and due process, enabling widespread surveillance without individual consent.

These trends mirror growing international momentum around the digitalization of integrity systems. International organizations are helping lead the way: the OECD is leveraging AI and big data to detect corruption risks and improve compliance, while the World Bank’s Governance Risk Assessment System [archived PDF] uses analytics to uncover fraud in public procurement, with pilots already underway in Brazil. As stewards of major anti-corruption conventions, these institutions are turning innovation into accountability. For APEC economies, this alignment offers a timely opportunity to shape global standards while advancing domestic reform.

It is also important to recognize the central role of human and institutional elements in anti-corruption efforts. Emerging technologies are not a silver bullet; they will only be effective if they are well integrated into government processes and are aligned with the skills of the people who need to use them. Training and capacity building will be essential to bridge capability gaps, while a committed leadership will be needed to implement the legal reforms and oversight structures needed to ensure effective adoption.

Buy-in from anti-corruption stakeholders across government, the private sector and civil society is also crucial to this pursuit. Technologies like AI/ML and advanced analytics require large volumes of reliable data, requiring cooperation and information sharing. Public understanding and trust, ethical use of data and equitable access to technology are all essential to ensuring long-term success.

APEC economies are at different stages of readiness to adopt these emerging technologies. While some economies have yet to develop adequate digital infrastructure, human capital and institutional structures, others are already in a position to expand or integrate more advanced anti-corruption tools into their day-to-day processes. Capacity building, information sharing and dialogue can help narrow this gap while learning from the experiences of those ahead.

This is where regional cooperation can make a difference APEC provides a platform for knowledge sharing, capacity building and policy cooperation. The Anti-Corruption and Transparency Experts Working Group could provide a venue for a collaborative strategy to mainstream emerging technology in anti-corruption work, while building technical capacity for economies that need it. Likewise, the upcoming APEC High-Level Dialogue on Anti-Corruption Cooperation provides an opportunity to reaffirm values and shared commitments in the fight against corruption.

Corruption has existed since the dawn of civilization. As methods to commit corruption have evolved, so must the tools to combat it. People and institutions will always remain at the heart of anti-corruption efforts, but with the right governance and safeguards, emerging technologies can be game-changers in fighting corruption and recovering its proceeds, whether it’s in Babylonian sheqels or in bitcoins.

Emmanuel A. San Andres is a senior analyst, Glacer Niño A. Vasquez is a researcher at the APEC Policy Support Unit. For more on this topic, read the latest issue paper “Technologies for Preventing, Detecting, and Combatting Corruption” [archived PDF].

Education and Jean Piaget: Using “Moby Dick” as a Counterweight to Piaget

The Swiss psychologist Jean Piaget (who died in 1980) was perhaps the greatest theorist of cognitive development and education of the twentieth century.  His books are classics and his various explorations of childhood games, rules, knowledge, education, etc. are of outstanding quality.

A central work of Piaget’s for our purposes of educational deepening is his small masterpiece To Understand Is to Invent: The Future of Education.

We respectfully disagree with arguments put forth in this book which we see as overly narrow. Take these words on the uselessness of Eskimo knowledge: “We are like the old Eskimo who was asked by an ethnologist why his tribe so piously preserved certain rites, and answered that he could not understand what was the meaning of that, saying: ‘We preserve our old customs so that the universe will continue.’ ”

Piaget continues: “For primitive man, the universe is a great machine in unstable equilibrium where all is related to everything else (the social customs and physical laws are not differentiated one from another). If one removes even one of its pieces, even without knowing what purpose it has, the whole machine risks being thrown out of gear.” (Jean Piaget, To Understand Is to Invent: The Future of Education, Penguin Books, 1977, page 134)

Children too come under Piaget’s “disapproval” when he says a few paragraphs later:

“Every child has thought one day that the moon was following him, and, according to several primitive societies, the course of the heavenly bodies is ruled by the movement of men (in ancient China, for example, the Son of the Heavens insured the seasons by his moving about). The Chaldeans and the Babylonians made notable progress in freeing themselves from this initial egocentric vision and in understanding that the heavenly bodies have a trajectory which is independent of us…The Copernican revolution can be considered a most striking symbol of the victory of objective coordinations over the spontaneous egocentrism of the human being.” (Jean Piaget, To Understand Is to Invent: The Future of Education, Penguin Books, 1977, page 137-138).

Piaget, for all his acuity, sets up a rigid dichotomy between Western adults and primitive man and children. Primitive man is childish and children are primitive so they go together.

We find this extremely constraining and surprisingly, perhaps, point of Melville’s 1851 classic Moby–Dick as a counterexample to Piaget.

Ishmael, the narrator, is the only survivor of the shipwreck of the Pequod which is not only a ship but also a global university of sorts, a site of knowledge of all kinds: Ahab’s, Starbuck’s, Ishmael’s. Ishmael deeply respects the dignity and self-possession of the “primitive” sailor and harpooner Queequeg, whose coffin allows him not to drown. He (Ishmael) respects and finds moving the ‘primitive’ religious ceremonies of the native Queequeg for his god Yodo and Ishmael participates modestly and reverently.

Relentless dismissiveness of indigenous ways of seeing the world are dangerous and have led Western man to the current climate crisis and the complete paralysis in coping with it. Indigenous man’s basic belief that the “earth own us” and is Our Mother would be a healthy antidote to Western “techno-nihilism.” In Moby-Dick, Ishmael’s tolerance, openness, mildness, and cosmopolitan emotional life, saves him and this is a counterweight to Piaget-ism. He says in the beginning of the book that ships and voyages were “my Harvard and my Yale.”

Furthermore, childlike visions of the world (“the moon is following me”) are the basis, potentially of scientific advances later on since as Einstein and Feynman kept emphasizing, the trick in life and science is to “remain childlike all one’s life and keep asking all those children’s questions all through one’s life such as “why is the sky blue?” You will be told by the physics book Rayleigh Scattering, which explains the blue sky and then you ask, why is that? if we were wired differently would it still be blue? Is it blue or just seems so? What are colors like blue?  Why would cosmic evolution, if it pertains, evolve in this way (i.e., where Rayleigh scattering applies)?

In other words, to set us a rigid binary world where modern physicists are right and indigenous people and children are naive if not idiotic is not attractive to someone who wants a wide-angle and deep education and combine modern science, a great accomplishment, with Ishmael’s openness to other modes and types of being, another kind of great accomplishment, as Melville shows us.

This is especially true since the chapters in Moby-Dick, “The Whiteness of the Whale” and “The Doubloon” show us that finality in knowledge is not attainable and that modesty (i.e., Ishmael-ism) is what’s appropriate for man (e.g., open, inclusionary, tolerant views).

Real understanding (our goal) is to invent (following Piaget’s word) clusters of connected views, beyond specialization, and this would be the future of education. This can only be done by rescuing and including “childlike” and indigenous modes of understanding, a bit like Melville’s Ishmael.