should we do research that is not consciousness raising for the participants? Is such research an oppressive process that of necessity exploits the subject?
Do the researchers have any responsibility towards safeguarding the wellbeing of their interviewees when such research of difficult topics and discusses can create emotionally challenging or be restimulating for the participants.
We were pushed to develop our analysis further by women in the study whom we asked to read the manuscript. They were hesitant about being negative, but were clearly critical.
Justice - allowing women to read and critque manuscript. Result - researchers - participant design changes - participants asked for sociological interpretation by the researchers. They were looking for insights.
right suggests that researchers must take care not to make the research relationship an ex- ploitative one.
Don't exploit the relationship
The authors propose a feminist ethics of care approach to CTCs in order to address the gendered power dynamics that often define and shape existing infomediary practices, distribute care work, and make existing care work visible.
liberty of conscience
"Liberty of conscience" is a phrase Roger Williams uses in a religious context to denote the freedom for one to follow his or her religious or ethical beliefs. It is an idea that refers to conscious-based thought and individualism. Each person has the right to their own conscience. It is rooted in the idea that all people are created equal and that no culture is better than the other.
This idea is strongly tied to: freedom from coercion of conscience (own thoughts and ideas), equality of rights, respect and toleration. It is a fundamental element of what has come to be the "American idea of religious liberty". Williams spoke of liberty of conscience in reference to a religious sense. This concept of individualism and free belief was later extrapolated in a general sense. He believed that government involvement ended when it came to divine beliefs.
Citation: Eberle, Edward J. "Roger Williams on Liberty of Conscience." Roger Williams University Law Review: vol 10:, iss: 2, article 2, pp. 288-311. http://docs.rwu.edu/rwu_LR/vol10/iss2/2. Accessed 8 Sept. 2021.
Digitale Selbstverteidigung
Effron, D. A., & Raj, M. (2020). Misinformation and Morality: Encountering Fake-News Headlines Makes Them Seem Less Unethical to Publish and Share. Psychological Science, 31(1), 75–87. https://doi.org/10.1177/0956797619887896
https://halfanhour.blogspot.com/2021/07/theres-no-one-thing-called-ethics.html
"For example, human annotators rarely reached agreement when they were asked to label tweets that contained words from a lexicon of hate speech. Only 5% of the tweets were acknowledged by a majority as hate speech, while only 1.3% received unanimous verdicts."
This seems shocking to me.
Well, no. I oppose capital punishment, just as (in my view) any ethical person should oppose capital punishment. Not because innocent people might be executed (though that is an entirely foreseeable consequence) but because, if we allow for capital punishment, then what makes murder wrong isn't the fact that you killed someone, it's that you killed someone without the proper paperwork. And I refuse to accept that it's morally acceptable to kill someone just because you've been given permission to do so.
Most murders are system 1-based and spur-of-the-moment.
System 2-based murders are even more deplorable because in most ethical systems it means the person actively spent time and planning to carry the murder out. The second category includes pre-meditated murder, murder-for-hire as well as all forms of capital punishment.
or Jonas, one of the questions we must face is this“What force shall represent the future in the present?”
This is a pressing question which our governments pay far too little attention to.
e book does not wholly succeed, but Jonas’s central idea ispowerful and has not been given the attention it deserves. !at ideaarises from one governing insight: Under technocratic modernity,“the altered nature of human action, with the magnitude andnovelty of its works and their impact on man’s global future, raisesmoral issues for which past ethics, geared to the dealings of manwith his fellow-men within narrow horizons of space and time, has
left us unprepared.” Although Heidegger found it necessary, in his attempt to rethink metaphysics, to go back to the insights of the pre-Socratic philosophers, Jonas does not believe that any earlier thinkers hold the key to the ethical challenge posed by technocratic modernity, because no previous society possessed powers that could extend its reach so far in both space and time. A wholly new ethics is required, and is required simply because of the scope of our technologies.
Hans Jonas, a student of Martin Heidegger, argues in The Imperative of Responsibility, that modern technology requires a new ethical framework because no previous societies possessed the technical powers to extend their reach so far in time and space as ours currently do.
Mosleh, M., Pennycook, G., & Rand, D. G. (2021). Field experiments on social media [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/dgmc2
objective function that tries to describe your ethics
We can't define ethics and human values in objective terms.
many other systems that are already here or not far off will have to make all sorts of real ethical trade-offs
And the problem is that, even human beings are not very sensitive to how this can be done well. Because there is such diversity in human cultures, preferences, and norms, deciding whose values to prioritise is problematic.
Remmel, A. (2021). ‘It’s a minefield’: COVID vaccine safety poses unique communication challenge. Nature. https://doi.org/10.1038/d41586-021-01257-8
Betsch, C., & Böhm, R. (2016). Detrimental effects of introducing partial compulsory vaccination: Experimental evidence. European Journal of Public Health, 26(3), 378–381. https://doi.org/10.1093/eurpub/ckv154
O’Connor, D. B., Aggleton, J. P., Chakrabarti, B., Cooper, C. L., Creswell, C., Dunsmuir, S., Fiske, S. T., Gathercole, S., Gough, B., Ireland, J. L., Jones, M. V., Jowett, A., Kagan, C., Karanika‐Murray, M., Kaye, L. K., Kumari, V., Lewandowsky, S., Lightman, S., Malpass, D., … Armitage, C. J. (2020). Research priorities for the COVID‐19 pandemic and beyond: A call to action for psychological science. British Journal of Psychology. https://doi.org/10.1111/bjop.12468
Jamrozik, E., & Selgelid, M. J. (2020). COVID-19 human challenge studies: Ethical issues. The Lancet Infectious Diseases, 0(0). https://doi.org/10.1016/S1473-3099(20)30438-2
ReconfigBehSci on Twitter: ‘@timcolbourn alongside dubious relationships with parties that in other contexts would require declarations of interest or that have independent hallmarks of being bad faith actors’ / Twitter. (n.d.). Retrieved 3 March 2021, from https://twitter.com/SciBeh/status/1351197722104258560
People can take the conversations with willing co-workers to Signal, Whatsapp, or even a personal Basecamp account, but it can't happen where the work happens anymore.
Do note that two of the three systems that Fried use for examples are private. In other words, only people who you explicitly want to see what you're writing will see just that.
This goes against his previous actions somewhat, e.g. https://twitter.com/jasonfried/status/1168986962704982016
Sensitivities are at 11, and every discussion remotely related to politics, advocacy, or society at large quickly spins away from pleasant. You shouldn't have to wonder if staying out of it means you're complicit, or wading into it means you're a target.
This is something that even pre-Socratic philosophers discussed. Not saying something is also saying something.
Most of what is done by and in a capitalist company is supported by a certain rationale: to make as much money as possible for your shareholders.
If you care about making money, you speak out against injustices; These injustices could be logical, moral, ethical, or a mixture.
The phrase 'It's become too much' is a bit vague from Fried, who has written books that advocate speaking out, e.g. 'It Doesn't Have To Be Crazy At Work'.
You do not need to use your real name or identity on any public-facing work that you do in this course.
Thank you for this, it's great to see in a syllabus!
Komporozos-Athanasiou, Aris, Jonathan Paylor, and Christopher Mckevitt. ‘Governing Researchers through Public Involvement’. Journal of Social Policy, undefined/ed, 1–16. https://doi.org/10.1017/S004727942100012X.
Rather than say these are unethical people we should take accountability for the unethical system they are working in.
role of for-profit companies
Davies, G. (2021) ‘Has the UK Really Outperformed the EU on Covid-19 Vaccinations?’. https://blogs.lse.ac.uk/europpblog/2021/03/25/has-the-uk-really-outperformed-the-eu-on-covid-19-vaccinations/.
COVID-19 vaccine deployment: Behaviour, ethics, misinformation and policy strategies. (2020). London: The Royal Society and the British Academy.
Di Lauro, F., Berthouze, L., Dorey, M. D., Miller, J. C., & Kiss, I. Z. (2020). The impact of network properties and mixing on control measures and disease-induced herd immunity in epidemic models: A mean-field model perspective. ArXiv:2007.06975 [Physics, q-Bio]. http://arxiv.org/abs/2007.06975
Scientific Imperialism: Exploring the Boundaries of Interdisciplinarity. (n.d.). Routledge & CRC Press. Retrieved 20 February 2021, from https://www.routledge.com/Scientific-Imperialism-Exploring-the-Boundaries-of-Interdisciplinarity/Maki-Walsh-Pinto/p/book/9780367889074
the community is both endlessly creative and genuinely interested in solving big issues in meaningful ways. Whether it's their commitment to careful (and caring) community stewardship or their particular strain of techno-ethics, I have been consistently (and pleasantly) surprised at what I've seen during the last twelve months. I don't always see eye-to-eye with their decisions and I don't think that the community is perfect, but it's consistently (and deliberately) striving to be better, and that's a fairly rare thing, online or off.
Levine, E. (2021). Community standards of deception: Deception is perceived to be ethical when it prevents unnecessary harm. PsyArXiv. https://doi.org/10.31234/osf.io/g5trb
BBC Worklife. (2020, October 23). Coronavirus: How the world of work may change forever. https://www.bbc.com/worklife/article/20201023-coronavirus-how-will-the-pandemic-change-the-way-we-work
Morley, Jessica, Josh Cowls, Mariarosaria Taddeo, and Luciano Floridi. ‘Public Health in the Information Age: Recognizing the Infosphere as a Social Determinant of Health’. Journal of Medical Internet Research 22, no. 8 (2020): e19311. https://doi.org/10.2196/19311.
Daley, Jim. ‘How to Decide Who Should Get a COVID-19 Vaccine First’. Scientific American. Accessed 26 February 2021. https://www.scientificamerican.com/article/how-to-decide-who-should-get-a-covid-19-vaccine-first/.
But anything that reduced engagement, even for reasons such as not exacerbating someone’s depression, led to a lot of hemming and hawing among leadership. With their performance reviews and salaries tied to the successful completion of projects, employees quickly learned to drop those that received pushback and continue working on those dictated from the top down.
If the company can't help regulate itself using some sort of moral compass, it's imperative that government or other outside regulators should.
French professor faces disciplinary case over hydroxychloroquine claims | France | The Guardian. (n.d.). Retrieved March 3, 2021, from https://www.theguardian.com/world/2020/nov/12/covid-professor-didier-raoult-hydroxychloroquine
What is the relationship between design, power, and social justice? “Design justice” is an approach to design that is led by marginalized communities and that aims explicitly to challenge, rather than reproduce, structural inequalities. It has emerged from a growing community of designers in various fields who work closely with social movements and community-based organizations around the world.
Alles wat niet wordt gedisciplineerd en gestructureerd door natuurwetenschappelijke wetmatigheden hangt samen met de menselijke creativiteit en behoeften. Van de inrichting van steden tot de inrichting van de maatschappij hebben we te maken met het ontwerpactiviteiten. De relatie tussen die inrichting en het gedrag van gebruikers waarvoor die inrichting is bedoeld is een vrij complexe. Of zoals Churchill het eens (1943) verwoordde:
“We shape our buildings, thereafter they shape us.”
Niet veel later (1967) werd een vergelijkbare uitspraak (ten onrechte) toegeschreven aan McLuhan:
"We shape our tools, and thereafter our tools shape us."
Degene die deze uitspraak deed, John Culkin, illusteerde dit aan de hand van de intrede van de auto
Once we have created a car, for example, our society evolves to make the car normal, and our behavior adapts to accommodate this new normal.
De wederkerige invloed (performativiteit) van al hetgeen de mens creëert (uiteenlopend van gebouwen en apparaten tot 'simme steden' en algoritmes) is een belangrijk om te begrijpen dat een ontwerp meer is dan kenmerk dat het gebruik bevorderd. Ontwerpkenmerken hebben blijkbaar wederkerig effect op het menselijk gedrag. Ze zetten niet alleen aan tot gedrag dat is bedoeld en wordt getriggerd door de affordances van het ontwerp: unieke relatie tussen de kenmerken van een ‘ding’ in samenhang met een gebruiker die beïnvloedt hoe dat ding wordt gebruikt. Een relatie die verder gaat dan een eenzijdige perception-action coupling.
Met betrekking tot sociale media kunnen we bijvoorbeeld spreken van 'transactional media effects':
"... outcomes of media use also influence media use. Transactional media-effects models consider media use and media effects as parts of a reciprocal over-time influence process, in which the media effect is also the cause of its change (Früh & Schönbach, 1982)."
Het gegeven dat ontwerpers vaak alleen de positieve ervaring van gebruikers voor ogen hebben is volgens Danah Abdulla niet constructief.
"...optimism in design is not always constructive. In fact, it hinders the politicization of designers. If design is going to contribute to tools that can change the world positively, it must begin to embrace pessimism."
Carl T. Bergstrom. (2020, December 5). I don’t have a background in medical ethics but this makes me uncomfortable unless it was very clearly explained to study participants at enrollment, and to some degree even then. H/t @RMCarpiano https://t.co/WUE1mXgjJG https://t.co/yLXkxIa5O8 [Tweet]. @CT_Bergstrom. https://twitter.com/CT_Bergstrom/status/1335152266840424449
Simply try to do something about a problem, and many people will think you are responsible for the problem’s existence.4
This is "The Copenhagen Interpretation of Ethics".
See also: occurrences of "copenhagen interpretation of ethics strikes again" on Hacker News
Experts unconvinced by Lord Sumption’s lockdown ethics. (2021, January 19). The Guardian. http://www.theguardian.com/law/2021/jan/19/less-valuable-experts-unconvinced-by-lord-sumptions-lockdown-ethics
Code of Ethics
Most business writing lacks a meaningful engagement with the question of whether the strategies, tactics, and trends on offer are good, in a larger and longer term sense. It is negligent not to address these questions.
Very few businesses consider the long term effects of their work...
it might be killing three times the number of cyclists over a million rides than another model
Fair enough. But then we should also make the counter-argument...how many motorists did the self-driving car save in the same period?
I know that this is a tricky ethical scenario and I'm not trivialising it, but these arguments are overly simplistic and one-sided.
The submitted manuscript is a privileged communication; reviewers must treat it as confidential. It should not be retained or copied. Also, reviewers must not share the manuscript with any colleagues without the explicit permission of the editor. Reviewers and editors must not make any personal or professional use of the data, arguments, or interpretations (other than those directly involved in its peer review) prior to publication unless they have the authors' specific permission or are writing an editorial or commentary to accompany the article.
Etika untuk Mitra Bestari
The reviewer should have identified and commented on major strengths and weaknesses of study design and methodology The reviewer should comment accurately and constructively upon the quality of the author's interpretation of the data, including acknowledgment of its limitations. The reviewer should comment on major strengths and weaknesses of the manuscript as a written communication, independent of the design, methodology, results, and interpretation of the study. The reviewer should comment on any ethical concerns raised by the study, or any possible evidence of low standards of scientific conduct. The reviewer should provide the author with useful suggestions for improvement of the manuscript. The reviewer's comments to the author should be constructive and professional The review should provide the editor the proper context and perspective to make a decision on acceptance (and/or revision) of the manuscript.
Poin-poin yang mejadi tolok ukur mitra bestari dalam melakukan review
to provide written assessment of the strengths and weaknesses of written research, with the aim of improving the reporting of research and identifying the most appropriate and highest quality material for the journal
Tujuan dari peninjauan sejawat (peer-review) adalah mengetahui kekuatan dan kelemahan naskah sehingga dapat dilakukan peningkatan mutu.
Authorship
semua orang yang berkontribusi secara substansial terhadap proses perencanaan, pengumpulan data, interpretasi hasil maupun penulisan dan merevisi naskah secara kritis dan menyetujui manuskrip versi akhir dan setuju untuk bertanggung jawab atas semua aspek pekerjaan. Setiap orang yang memenuhi kriteria pertama harus diizinkan berpartisipasi dalam penyusunan dan persetujuan manuskrip versi final (ICMJE 2017). Penulis pertama haruslah seseorang yang berkontribusi paling banyak.
https://www.ease.org.uk/wp-content/uploads/2018/11/doi.10.20316.ESE_.2018.44.e1.in_.pdf
Animal experiments should require full compliance with local, national, ethical, and regulatory principles, and local licensing arrangements
Demikian juga dengan penggunaan hewan sebayak objek kajian, harus mengikuti standar etika yang berlaku (Helsinki).
Journals should have explicit policies as to whether these review board approvals must be documented by the authors, or simply attested to in their cover letter, and how they should be described in the manuscript itself
Seminimal mungkin, penulis harus menyampaikan keputusan etik dari komisi etik dan lebih ideal lagi jika menyertakan surat keputusan bebas etiknya.
For those investigators who do not have access to formal ethics review committees, the principles outlined in the Declaration of Helsinki should be followed
Jika tidak memungkinkan untuk diperoleh hasil review etik, penulis seharusnya secara explisit menjelaskan apakah pelaksanaan kajian sesuai dengan Deklarasi Helsinki atau mereka memiliki pandangan lain.
Documented review and approval from a formally constituted review board (Institutional Review Board or Ethics committee) should be required for all studies involving people, medical records, and human tissues
Penulis harus menyertakan keterangan bebas review yang diterbitkan oleh komisi etik penelitian kesehatan.
Fabrication, falsification, concealment, deceptive reporting, or misrepresentation of data constitute scientific misconduct
Untuk mencapai kualitas terbaik pada ilmu pengetahuan yang diterbitkan, kajian harus terbebas dari permasalahan etika tersebut
The settlement of the res-titution claims made by the Italian government against the Metropolitan Museum of Art in New York, the Getty Museum in Malibu, and the Cleveland Museum of Art and the return to Italy of looted antiquities raise ques-tions about the integrity of some museum directors and trustees – well-informed people whom one would expect to be the guardians and defenders of the past, not par-ticipants in the commercial processes which lead to its destruction.
The museum directors definitely should know and have some subject area expertise here, but likely the trustees wouldn't have. While the museum directors should educate them, the financial position the trustees have will almost always tend to drown out the better angels of the museum directors who rely on those trustees' support.
Part of the question is how to redesign the structural support underpinning the system to help ensure more ethical outcomes.
Chairman Mao coined the slogan “Let the past serve the present,” but that was sometimes used as an excuse for the deliberate destruction of ancient things.
Because medicines have healing or minimizing the negative effects of an illness or an injury as their end, they are good for the human person even if they have deleterious side effects. Thus, chemotherapy to treat a cancer is justifiable by the principle of double effect even if it leads to the foreseen but unintended detrimental consequences of nausea, hair loss, and fatigue (Cataldo 1995). This essay does not address or evaluate the legitimacy of the medical use of marijuana. We note, however, that there are significant blurred boundaries between medical and recreational uses: multiple studies have found that those who used marijuana for purported medical reasons also used it for recreational reasons (Ware et al. 2005; O'Connell and Bou-Matar 2007; Reinarman et al. 2011; Bostwick 2012). Furthermore, patients without recreational experience of marijuana have trouble tolerating its psychoactive effects and often reject continued medical use
This is an interested statement from both a medical and recreational side of the use of marijuana. Why is it that people who do not use marijuana for recreational have trouble coping with the effects vs. a person who uses it recreationally.
Online Research Tools and Techniques. (2020, September 16). https://www.youtube.com/watch?v=wGWqBtDkOFs
Voluntariness is a legal requirement of valid consent. In Beausoleil v. Sisters of Charity[8] a young woman about to undergo spinal surgery repeatedly requested a general anesthetic and refused a spinal anesthetic. After the patient had been sedated, the anesthetist convinced her to have a spinal anesthetic. The patient was subsequently paralyzed as a result of the procedure and successfully sued the anesthetist. In testimony, a witness said that the patient "refused [the spinal anesthetic], but they continued to offer it to her; finally she became tired and said: 'You do as you wish' or something like that."[9] The judge stated that the patient's agreement to the spinal anesthetic was involuntary, because it rested on "words which denote defeat, exhaustion, and abandonment of the will power."
Very interesting case in which the doctor wore out out the patient by repeatedly asking her to for permission for spinal anesthetic to the point where the lady 'gave permission'. This was found by the courts to be involuntary as it was permission gained from loss of willpower.
Brown, R. C. H., Kelly, D., Wilkinson, D., & Savulescu, J. (2020). The scientific and ethical feasibility of immunity passports. The Lancet Infectious Diseases, 0(0). https://doi.org/10.1016/S1473-3099(20)30766-0
Looking at a few isolated examples doesn’t really represent the enormity of the maintenance problem when you modify objects that you shouldn’t. To understand this point of view, it’s helpful to take a step back and look at moral philosophy (aka ethics).
the entire supply chain putting food in our supermarkets has been whittled down to the sharpest edge of profitability by suit-wearing Midwesterners who pride themselves on exemplifying the American capitalist spirit. It’s more surprising that anybody put the Thai shrimp industry story on a newspaper front page, Lorr thinks, than it is that we’re eating the fruits of indentured labor.
So your instinctive reaction is "fine, I'll stop buying slave labor shrimp imported from Thailand." Or "I'll stop eating shrimp, being a vegetarian is more ethical, right?" ...
This kind of casting is true, Lorr explains, of nearly all supermarket employees, who would be automated away in a heartbeat if the data didn’t show that the average American consumer prefers a human touch.
The "fishmonger" at Whole Foods as "window dressing." Oof, that's an image.
Shrimp are perhaps the paradigmatic grocery store item. They used to be expensive, and now they’re not. They are born animals, and when they die they become meat, then cargo, then merchandise represented by a bar code—a product with a notably high profit yield on the grocery floor because it’s a dirt-cheap factory-farmed import.
Cerase, A. (2020). From “good” intuitions to principled practices and beyond: Ethical issues in risk communication. Geological Society, London, Special Publications, 508. https://doi.org/10.1144/SP508-2020-104
Holman, E. A., Thompson, R. R., Garfin, D. R., & Silver, R. C. (2020). The unfolding COVID-19 pandemic: A probability-based, nationally representative study of mental health in the U.S. Science Advances, eabd5390. https://doi.org/10.1126/sciadv.abd5390
Kneer, M., & Hannikainen, I. R. (2020). Triage Dilemmas: A Window into (Ecologically Valid) Moral Cognition. https://doi.org/10.31234/osf.io/v87sb
Jr, N. L. (2020, September 14). Why Coming Up With Effective Interventions To Address COVID-19 Is So Hard. FiveThirtyEight. https://fivethirtyeight.com/features/why-coming-up-with-effective-interventions-to-address-covid-19-is-so-hard/
Kasy, M. (2020). How to run an adaptive field experiment. Retrieved from https://maxkasy.github.io/home/files/slides/adaptive_field_slides_kasy.pdf
We mustn’t understate the importance of anyone’s life when it comes to Covid deaths | Matt Beard. (2020, August 26). The Guardian. http://www.theguardian.com/commentisfree/2020/aug/26/we-mustnt-understate-the-importance-of-anyones-life-when-it-comes-to-covid-deaths
Landgrave, M. (2020). How Do Legislators Value Constituent’s (Statistical) Lives? COVID-19, Partisanship, and Value of a Statistical Life Analysis. https://doi.org/10.31235/osf.io/n93w2
Webinars in English 🇺🇸—YouTube. (n.d.). Retrieved 24 August 2020, from https://www.youtube.com/playlist?list=PL0n8am2uBRCBUZI5ftm2jQ63tlYrtY4_I
“the unexamined life is not worth living.
We mus examine life to be able to choose. We are born taught things that sometimes we don't understand but we just know because it was passed down to us, but it is up to us to experience these things t be able to decide for ourselves.
I devised and delivered the original Turing's sunflowers experiment with Jonathan Swinton for the museum and am co-author on the paper from the results. I also conceptualised Hookedonmusic with computational musicologists from Amsterdam for the same museum group. I describe in a book chapter a reflection on digital methods, and wider implications for communities and society in relation to ethics. Do have a look, in relation to ethics https://www.academia.edu/41439394/The_Dream_Life_of_Digital_in_search_of_lost_purpose
Your paper mainly focuses on on a narrow form of what citizen science can be for museums - ie crowdsourcing, it could also consider the role of museums as a platform to engage audiences in thinking about topics of wider societal concern e.g. Turing's homosexuality and its relevance to museum visitors today.
Understanding Risk with Professor Sir David Spiegelhalter | Pager Podcast. (2020, March 24). https://www.youtube.com/watch?v=nLl9HEz5vng&feature=youtu.be
dialogue
I wonder what Martin Buber would say about this use of the word 'dialogue'...
Kaptchuk, G., Goldstein, D. G., Hargittai, E., Hofman, J., & Redmiles, E. M. (2020). How good is good enough for COVID19 apps? The influence of benefits, accuracy, and privacy on willingness to adopt. ArXiv:2005.04343 [Cs]. http://arxiv.org/abs/2005.04343
Perrott, D. (2020, May 26). Is Applied Behavioural Science reaching a Local Maximum? Medium. https://medium.com/@DavePerrott/is-applied-behavioural-science-reaching-a-local-maximum-538b536f7e7d
Data Intersections 2020 | Heather Krause. (2020, February 21). How not to use data like a racist. https://www.youtube.com/watch?v=EGO7yevPHDk
John, B. (2020, May 19). Ethical questions for covering coronavirus online: Key takeaways for journalists. First Draft. https://firstdraftnews.org:443/latest/ethical-questions-for-covering-coronavirus-online-key-takeaways-for-journalists/
Richards, A. D. (2020). Ethical Guidelines for Deliberately Infecting Volunteers with COVID-19 [Preprint]. SocArXiv. https://doi.org/10.31235/osf.io/jb7gq
Why Most Advertisers Can’t Afford to Boycott Facebook. (2020, July 8). Pro Market. https://promarket.org/2020/07/08/why-most-advertisers-cant-afford-to-boycott-facebook/
White supremacists marched with torches during a rally in Charlottesville, Va.Credit...Edu Bayer for The New York Times
Fire has historically been used in battle, and as a fear tactic. Take the Great Fire of London in 1666, which destroyed thousands upon thousands of homes, churches, and businesses. While that fire may have been an accident, it's a testament to the destructive power of fire.
There are many things, passive and active, that white supremacists could accomplish with such tiki torches, including burning people of color in direct combat. Considering the nature of white supremacy, I'm surprised I have not seen such accounts of violence on the news.
SAN FRANCISCO — Riding a motorized pony and strumming a cigar box ukulele, Dana Cory led a singalong to the tune of “If you’re happy and you know it clap your hands.”“You’re a Nazi and you’re fired, it’s your fault,” she sang. “You were spotted in a mob, now you lost your freaking job. You’re a Nazi and you’re fired, it’s your fault.”“All together now!” Ms. Cory, 48, shouted to a cheering crowd in San Francisco’s Castro neighborhood on Saturday. They were protesting a rally planned by far-right organizers about a mile away.“Dox a Nazi all day, every day,” she said.
Well, that's a heck of a way to start off an article.
Honestly, there's a certain sort of camaraderie within protests. Not all of them are jovial, as what seems to be going on here, but by their nature, they're very passionate. At the BLM protest in Walnut Creek I attended, we were blowing out our lungs chanting in support of the fallen, and I ended up getting swept away on a wave of justified anger by the time we flooded onto the freeway. A large source of anger amongst the protestors is that the cops overseeing the protests, for the most part, covered their badge numbers and other identifying teachers, meaning that by the time tear gas and rubber bullets were on the table, there was no enemy more specific than the Walnut Creek Police Department. You can't exactly doxx a whole police department and expect it to have as severe of a consequence as if the individual police officers were prosecuted individually.
P.S.: I note the bias in my annotation, but the difficulty in diffuse consequences stands.
It was, after all, the digital equivalent of must-see TV. “Have not been this riveted since the final episode of Lost, and this *didn’t* piss me off! Amazing!” wrote one Twitter user in reply to Blair’s thread. “Please @TheEllenShow have a look on it! We need to know more about this happy end,” wrote another. Blair should be credited, if nothing else, with spinning the relatively unremarkable behavior of two strangers into such a simple but compelling story.
This is a remarkable insight. While I can definitely empathize with the entertainment value of such a livestream type of entertainment, having watched people make fools of themselves online or play video games, the involuntary aspect of it is unsettling. Saying that these happenings didn't piss them off means that the Twitter user came in with an expectation that this unfolding story should be consumable and intriguing while not breaking off or taking a drastic turn for the worse, as many "first-date" type scenarios do. And I wouldn't even consider this a real first date! Then again, I'm not one to speak for the duo involved.
This is the Faustian alchemy of social media: we are all given the opportunity to become celebrities in an instant, sometimes for nonsensical reasons, with or without our input. But we gain virtually none of the benefits of that fame, none of the glamor or the institutional support to help deal with the invasiveness of celebrity and how it can eat away at every boundary you ever took for granted.
We don't get to control our own coverage online. Sure, with lawyers and copyright strikes, you can control the spread to the extent, but without an overruling power, such as in the Democratic Peoples' Republic of Korea (AKA: North Korea), people are free to access, interpret, and share information mostly at their own discretion. This is a great thing in the context of freedom, but this also can lead the the spread of misinformation, confusion, and untoward feelings.
Margoni, F., & Surian, L. (2020). Judging Accidental Harm: Due Care and Foreseeability of Side Effects [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/qgxsn
Smilansky, S. (n.d.). Should We Sacrifice the Utilitarians First? The Philosophical Quarterly. https://doi.org/10.1093/pq/pqaa003
Carrying out qualitative research under lockdown – Practical and ethical considerations. (2020, April 20). Impact of Social Sciences. https://blogs.lse.ac.uk/impactofsocialsciences/2020/04/20/carrying-out-qualitative-research-under-lockdown-practical-and-ethical-considerations/
McCullough, M. (2020). Ethical decision making in a pandemic: Where are the voices of vulnerable people? BMJ, 369. https://doi.org/10.1136/bmj.m2406
Matthews, D. (2020, May 20). How exposing healthy volunteers to Covid-19 for vaccine testing would work. Vox. https://www.vox.com/future-perfect/2020/5/20/21258725/covid-19-human-challenge-trials-vaccine-update-sars-cov-2
Code of Ethics and Conduct (2018) | BPS. (n.d.). Retrieved April 21, 2020, from https://www.bps.org.uk/news-and-policy/bps-code-ethics-and-conduct
Cox, D. J. (2020). A guide to establishing ethics committees in behavioral health settings [Preprint]. PsyArXiv. https://doi.org/10.31234/osf.io/br67g
The Ethics of Online Research. (2018, August 30). Leeds University Library Blog. https://leedsunilibrary.wordpress.com/2018/08/30/the-ethics-of-online-research/
RAJAONAH, B., & Zio, E. (2020, May 20). Contributing to Disaster Management as an Individual Member of a Collectivity: Resilient Ethics and Ethics of Resilience. https://doi.org/10.31234/osf.io/g4hst
Baumes, A., Čolić, M., & Araiba, S. (2020, May 21). Comparison of Telehealth Related Ethics and Guidelines and a Checklist for Ethical Decision-making in Midst of the COVID-19 Pandemic. https://doi.org/10.31234/osf.io/5bpey
Chen, Z. (2020). COVID-19: A revelation – A reply to Ian Mitroff. Technological Forecasting and Social Change, 156, 120072. https://doi.org/10.1016/j.techfore.2020.120072
Unscrupulous providers are incentivized to use inefficient or malicious means to increase break/fix work and thus increase their revenue.
Orcutt, M., Patel, P., Burns, R., Hiam, L., Aldridge, R., Devakumar, D., Kumar, B., Spiegel, P., & Abubakar, I. (2020). Global call to action for inclusion of migrants and refugees in the COVID-19 response. The Lancet, 0(0). https://doi.org/10.1016/S0140-6736(20)30971-5
Britwum, K., Catrone, R., Smith, G. D., & Koch, D. S. (2020, May 5). A University Based Social Services Parent Training Model: A Telehealth Adaptation During the COVID-19 Pandemic. https://doi.org/10.31234/osf.io/gw3cd
Colombo, R., Wallace, M., & Taylor, R. S. (2020, April 11). An Essential Service Decision Model for Applied Behavior Analytic Providers During Crisis. https://doi.org/10.31234/osf.io/te8ha
Bernheim, R. G. (n.d.). Public Engagement in Emergency Preparedness and Response: Ethical Perspectives in Public Health Practice. In Emergency Ethics. Oxford University Press. Retrieved April 17, 2020, from https://oxfordmedicine.com/view/10.1093/med/9780190270742.001.0001/med-9780190270742-chapter-5
Standards of conduct, performance and ethics |. (n.d.). Retrieved April 21, 2020, from https://www.hcpc-uk.org/standards/standards-of-conduct-performance-and-ethics/
he wants to focus on maximizing the health of conversations, and prioritizing people spending their time learning on the site
Jack Dorsey on Twitter's future
Dorsey doesn’t have all the answers. He’s more like a captain of a ship, wondering aloud how to avoid the many icebergs in his path while continuing ahead at full steam.
Is it OK to hire someone to assume a risk you don’t want to?
Ethical question of critical importance
le nuove tecnologie sono presenti nella vita di tutti, sia lavorativa sia quotidiana. Spesso non ci rendiamo neanche conto che interagiamo con sistemi automatici o che disseminiamo sulla rete dati che riguardano la nostra identità personale. Per cui si produce una grave asimmetria tra chi li estrae (per i propri interessi) e chi li fornisce (senza saperlo). Per ottenere certi servizi, alcuni siti chiedono a noi di precisare che non siamo un robot, ma in realtà la domanda andrebbe capovolta
«È necessario che l’etica accompagni tutto il ciclo della elaborazione delle tecnologie: dalla scelta delle linee di ricerca fino alla progettazione, la produzione, la distribuzione e l’utente finale. In questo senso papa Francesco ha parlato di “algoretica”»
Social media research ethics faces a contradiction between big data positivism and research ethics fundamentalism. Big data positivists tend to say, ‘Most social media data is public data. It is like data in a newspaper. I can therefore gather big data without limits. Those talking about privacy want to limit the progress of social science’. This position disregards any engagement with ethics and has a bias towards quantification. The ethical framework Social Media Research: A Guide to Ethics (Townsend and Wallace, 2016) that emerged from an ESRC-funded project tries to avoid both extremes and to take a critical-realist position: It recommends that social scientists neither ignore nor fetishize research ethics when studying digital media.Research ethics fundamentalists in contrast tend to say,You have to get informed consent for every piece of social media data you gather because we cannot assume automatic consent, users tend not to read platform’s privacy policies, they may assume some of their data is private and they may not agree to their data being used in research. Even if you anonymize the users you quote, many can still be identified in the networked online environment.
Research ethics concerns issues, such as privacy, anonymity, informed consent and the sensitivity of data. Given that social media is part of society’s tendency to liquefy and blur the boundaries between the private and the public, labour/leisure, production/consumption (Fuchs, 2015a: Chapter 8), research ethics in social media research is par-ticularly complex.
Similar to the technical architecture of classic colonialism, digital colonialism is rooted in the design of the tech ecosystem for the purposes of profit and plunder. If the railways and maritime trade routes were the "open veins" of the Global South back then, today, digital infrastructure takes on the same role: Big Tech corporations use proprietary software, corporate clouds, and centralised Internet services to spy on users, process their data, and spit back manufactured services to subjects of their data fiefdoms.
Yikes
The underlying guiding idea of a “trustworthy AI” is, first and foremost, conceptual nonsense. Machines are not trustworthy; only humans can be trustworthy (or untrustworthy). If, in the future, an untrustworthy corporation or government behaves unethically and possesses good, robust AI technology, this will enable more effective unethical behaviour.
yikes
loathsome in itself, but which had taken an irresistible hold of my imagination
Victor recognizes that grave robbing and animal torture are "loathsome activities," but imagining the "great object" of their results overpowers his conscious. Here, Shelley seems to explore the relation between imagination, morality, and convention, and to what extent feelings express what ought to be done morally.
I was surprised that among so many men of genius, who had directed their inquiries towards the same science, that I alone should be reserved to discover so astonishing a secret.
Victor seems to regard himself as godlike in his research. Subsequently, he advances a personal ethics of creation about the specific "raw material" he uses for his experiments, and to the source of the raw material.
Seneca
Seneca the Younger (c. 4 BC – AD 65) was a Roman Stoic philosopher, moralist, and dramatist. He was forced to commit suicide by Nero after allegedly plotting the Emperor's death.
the gentle ass
In the fable by Aesop, a donkey becomes jealous of his farmer's lap-dog and tries to imitate it by jumping onto the farmer's lap, angering the farmer who punishes him. The moral is not to try to be something you are not. The Creature's situation inverts this lesson, however, since he is trying to be himself but is still rejected.
For now, that will have to be my justification. I’m not ready to give up writing. I’m not ready to take up some high-paid job that I’d hate in order to reduce the world’s suffering. Maybe that will change. For now, call me Net-Positive Man.
Disinformation in Contemporary U.S. ForeignPolicy: Impacts and Ethics in an Era of Fake News,Social Media, and Artificial Intelligence
The authors examine the implications of fake news (aka disinformation campaigns). Before we start reading the article, I would like you to go out into the internet (preferably the reliable and credible sources on the net) and find more about American disinformation campaigns abroad. Please share the cases you found here.
guides academic librarians in the United States
Not just academic librarians though
and that even the values of non-religious people have been absorbed from the religious history around them
Was interesting to note that some humanists referred to the golden rule as the basis for their morality. I wonder if they realise that came from the New Testament?
if the members are friendly and co-operative than if they are hostile and resentful
Does this mean that the requirement to be friendly and co-operative only applies to members of the tribe?
9. Avoid bringing agenda items to a vote — there is always the next meeting. Even better, leave items until next year when you won’t be chair.
What do you think Julia Lee would think about this? Check out her article "Doing the Right Thing in the Workplace."
virtue of his possession of an immortal soul, he was now seen as being part of the natural order, different from non-human animals only in degree of structural complexity
Therefore our ethics must be an ethics of increasing complexity.
That’s why online education is an ethical practice, especially for those who find it nearly impossible to attend on campus.
online as an ethical issue... access to education
naturally occurring
Interesting qualifier.
Worse yet, it wouldn’t surprise me if we saw more unethical people publish data as a strategic communication tool, because they know people tend to believe numbers more than personal stories. That’s why it’s so important to have that training on information literacy and methodology.”
Like the way unethical people use statistics in general? This should be a concern, especially as government data, long considered the gold standard of data, undergoes attacks that would skew the data toward political ends. (see the census 2020)
a direct new innovation in one particular capability
One of the things I appreciate about Engelbart is how central the human person is to this work and the relationship to technology. This work is focused on human capabilities which leaves no room for people abdicating their responsibilities to the consequences of technology, good or ill. This is the antidote to the business-centric approaches of Zuckerberg or a Gates.
proper charitable attitude
Christianity has rules for rhetoric. Interesting. Augustine would love this, yeah?
But the greatest drawback of our educational methods is that we pay an excessive amount of altention to the natural sciences and not enough to ethics.
How would society be different if we paid more attention to ethics as opposed to the natural sciences? What would an ethics-oriented society look like?
especially at a time when many (perhaps most) computer technologies appear untethered to any philosophy besides the pursuit of maximum profit
This is why I am here. As we have become more and more specialized, we have become less capable of understanding the consequences, good or ill, of new technologies. Looking back at foundational documents like this with a critical eye is a first step. We can't divorce science and technology from history, ethics and critical analysis without suffering the consequences. Looking back and understanding how we got here will provide clues in how to fix things. I am Geoff Cain - I started out life as a writer and English teacher and eventually went into elearning. I am VERY interested in projects like this because we need to stop being passive consumers of information. I want to help end the Era of the Guilty By-Stander: shared thought can lead to shared action. I will be blogging my experiences with this project at http://geoffcain.com
A Patient's Bill of Rights did not arise from the U.S. government but from the medical community itself—it is the medical community that defined its own set of obligations.
Why is this significant?
ffirm
Speaking of maps and ethics:
https://www.economist.com/the-economist-explains/2015/01/06/why-world-maps-are-misleading
Onto-epistem-ology—the study of practices of knowing in be-ing
Furthering this definition, the concepts of knowing and being intersect here, along with the ever-present ethical component.
This information was not explicitly stated in either article, but the sample and community description makes it clear that the participants of these studies are the same people, though the sample sizes differ slightly (ns = 85 and 86). However, this redundancy did not produce any analysis problems because the correlation matrix in the Grigorenko et al. (2001) article was not positive definite.
The duplication of data across articles and the non-positive definite dataset have never been fully explained. In light of Sternberg's history of self-plagiarism (see link below), this is troubling.
https://medium.com/@jamesheathers/the-unbearable-heaviness-of-text-recycling-12389fe9850d
For rhetorical theory now, language is ulways persuasive in intent, always imbued with elhics and ideology
Noting
假设另一种场景，我把它叫“运输机难题”——假设你是一场救灾行动的总指挥，正带着一支小队坐在一架装满物资的运输机中，这是唯一一架运输机，如果没准时到就会有上万灾民饿死病死，如果最终也没到那几十万人都活不成。但此时受恶劣天气影响飞机突然损坏了，承载不了这么大的重量，必须要有一半人跳下飞机（假设不能丢物资），否则可能机毁人亡，要不要让半支队伍跳下去？ 这架运输机就是比特大陆，灾区的难民就是现在的币民。比特大陆若是完蛋，对行业造成的冲击又会让一大批币民破产出局。 试想一下，有一天比特大陆真的倒闭了，那么可以预见到，矿机将挥泪大甩卖，矿工将抛售手里的BTC、BCH，BCH奄奄一息，BTC跌到新一轮谷底。虽然还会有“灾后重建工作”，但一大批人都将倒在这场灾难里，看不到明天的太阳。 作为灾民，会不会因为心疼跳下去的半支队伍而甘愿饿死病死？作为币民，会不会因为心疼被裁掉的几百上千人而甘愿看着比特大陆倒闭，忍受自己哪怕只是短期的破产？
<big>评：</big><br/><br/>「电车难题」曾引起旷日持久的讨论，而它的姊妹版「运输机难题」恐怕也一时难解。对于此类道德两难的选择困境，人们通常倾向于从自己的经验判断出发——主人公「搬动方向杆使车辆撞死一人」的行为，所受到的公众谴责要远小于主人公「站在轨道上方的天桥，为了救五人而故意把桥上的另一个人推下桥以逼停电车」的选择。那么对于「运输机难题」来说呢？还有没有比「一半机组成员跳下飞机」更优的解？<br/><br/>这样的讨论又让人联想到技术主义者在 AI 人工智能领域的意见分野：一派人认为 AI 最终的目的是取代人类，而另一派人的观点则坚信 AI 旨在增强人类（augmentation）。哪一派的话语权更大呢？答案并不重要。重要的是, be nice.
We need laws against unethical business practices. Ethics education alone won't prevent them from happening.
Ethics in Research Use of Library Patron Data
It does not restrict any particular research practice but rather, asks researchers to be transparent and honest about their practices. There is nothing wrong with analyzing data with no a priori hypotheses, but there is something fundamentally corrosive to publishing papers that present post hoc hypotheses as a priori.
Blair’s posts are a remarkable feat of digital storytelling. She spun the all-in-all rather trivial behavior of two strangers into the social media equivalent of a rom-com and initially the story was heralded as the summer feel-good story we were in desperate in need of. (There also was some speculation that this was all a hoax, which is possible but seems implausible at this point.) But soon questions emerged about the ethics of this modern-day fairy tale, especially when it became clear that the female subject of the story did not welcome the attention and had her social profiles deleted after internet sleuths had figured out her identity. On July 12, she put out a statement through her lawyer in which she claimed to have been “doxxed, shamed, insulted and harassed” and that voyeurs had come looking for her. By that point, the couple responsible for the tweets was slammed online as well.
Earlier, I have criticized Facebook for not anticipating the ethical problems with Facebook live and for its general approach of trying things out without much ethical forethought. But wouldn’t a pragmatist argue that because they are charting into new territory, digital innovators are more likely to make ethical mistakes giving the lack of existing normative framework? This pragmatic defense only has limited power though, as there are general guiding ethical norms and principles in place already. It is of course true that (some of) these norms might be subject to change in the digital environment and that sometimes our existing frameworks are ill-equipped to deal with new moral dilemmas. However, this does not excuse some of the more egregious ethical lapses we have seen recently, which were violations of well-known and accepted moral guidelines.
Phillip Kitcher, in the introduction of The Ethical Project describes the project of this pragmatic naturalism as follows: “Ethics emerges as a human phenomenon, permanently unfinished. We, collectively, made it up, and have developed, refined, and distorted it, generation by generation. Ethics should be understood as a project --the ethical project-- in which we have been engaged for most of our history as a species.” This a functionalist view sees ethics as a set of guidelines that make communal living possible. A successful ethical system is one that can fulfill this function.
"As these various commentaries suggest, teaching itself carries a moral dimension. Indeed, Professor Bernard Crick, a member of the UK Government's citizenship advisory group, has identified geography as having a
potential role to play in teaching political liter- acy and social and moral responsibility (Lambert, 1999)." 489.
"Cloke's solution is for geographers to develop stronger connections between their
academic and nonacademic lives. His argu- ment echoes Robin Kearns' (2001) earlier call
for a more 'compassionate geography' (see also Smith, 1998; Gleeson and Kearns, 2001) as
well as feminist refrains ofthe 'personal is polit- ical and slogans such as 'act local, think global'." 484
Doreen Massey junto A Cloke y a Martin (2001): "Although Doreen Massey (2002) balks at the inference that the only way to be politically or socially relevant is to produce answers for government and inform government policy, she too recognizes the need for geographers to be more engaged
beyond the academy and to construct popu- lar and political geographical imaginations." 284
"identifies a tension between the ease with which we talk and write about geographies of ethics," 483
If philosophy maybe “divided into three branches, natural philosophy, dialectic, andethics,” Cicero declares in his dialogue de Oratore (On the Orator), “letus relinquish the first two,” but, he continues, rhetoric must lay claim toethics, “which has always been the property of the orator; . . . this area,concerning human life and customs, he must master” (1.68).
Ethics.
as boyd and Crawford argue, ‘without taking into account the sample of a data set, the size of the data set is meaningless’ (2012: 669). Furthermore, many tech-niques used by the state and corporations in big data analysis are based on probabilistic prediction which, some experts argue, is alien to, and even incom-prehensible for, human reasoning (Heaven 2013). As Mayer-Schönberger stresses, we should be ‘less worried about privacy and more worried about the abuse of probabilistic prediction’ as these processes confront us with ‘profound ethical dilemmas’ (in Heaven 2013: 35).
Primary problems to resolve regarding the use of "big data" in humanitarian contexts: dataset size/sample, predictive analytics are contrary to human behavior, and ethical abuses of PII.
There is an uneasy coming together of diverse computational and human intelligences in these intersections, and the ambiguous nature of intelligence – understood, on the one hand, as a capacity for perceiving, learning and under-standing and, on the other, as information obtained for strategic purposes – marks complex relationships between ‘good’ and ‘dark’ aspects of big data, surveil-lance and crisis management.
The promise and peril of gathering collective intelligence, surveillance, and capturing big data during humanitarian crises.
“Please bear with me,” said one team member at the meeting. “This is incredibly complex.”
That a group of people would have the skills to create a tool like Twitter by no means assures that those same people will have sufficiently mature moral reasoning to understand or guide the tremendous social forces they have unleashed. The clearest evidence that the creators of Twitter are unequal to the task of guiding its values is simply that they lack the humility to imagine they need help.
Putting an ethical lens on learning analytics
The question each proxy should ask when making decisions on behalf of others is, who am I truly serving — the patient or myself?
This article really high lights the potential negatives of the concept of healthcare proxies and provides real life scenarios to help the reader relate.
In situations like this, the proxy (knowingly or unknowingly), is primarily motivated by his own need to have one last opportunity to repair the broken relationship and make amends to redeem himself.
This last situation suggests that a proxy could have personal motives for keeping a patient alive- in this case, a son was trying to keep his father alive due to his feelings of grief and guilt over the broken relationship. The father was being kept alive in the hospital even though the medical professionals had advised against it.
Here, the role as a dutiful spouse or parent or sibling obligates the proxy to execute decisions for the patient that the proxy would never stomach for himself or herself.
Another story of a spouse making medical decisions for their partner shows that their values can override any medical professional's suggestion to withdraw life support and end the patient's suffering. This passage also suggests there could be a difference in how other cultures approach death, dying, and medical care.
Proxy decision-makers are often unprepared, and many may not be cognizant of the patient’s values and wishes
While the creation of health care proxies is seen as progressive responsible, there is also a questionable element when it comes to ethics. Many health care proxies are not prepared to make such big decisions or aren't making the decisions that the client would have wanted.
For the past 100 years we have been chasing visions of data with a singular passion. Many of the best minds of each new generation have devoted themselves to delivering on the inspired data science promises of their day: intelligence testing, building the computer, cracking the genetic code, creating the internet, and now this. We have in the course of a single century built an entire society, economy and culture that runs on information. Yet we have hardly begun to engineer data ethics appropriate for our extraordinary information carnival. If we do not do so soon, data will drive democracy, and we may well lose our chance to do anything about it.
We have hardly begun to engineer data ethincs approriate for our extraordinary information carnival.
9. Does Editors Canada have a code of ethics? No. Editors Canada does not have a code of ethics, but it has adopted general principles of professional editing. You can download Professional Editorial Standards from Editors Canada for a list of these principles.
Not having a code of ethics seems to be a big miss!
List of technology-related ethics courses.
ethics of video games in archaeology
Reminds me of this historian’s talk at Pint of Science Montreal 2015. (Sadly, not finding online traces of the event apart from my own section.)
“The practical implications of this positive feedback loop could be that engaging in one kind deed (e.g., taking your mom to lunch) would make you happier, and the happier you feel, the more likely you are to do another kind act,”
Empirical Approaches to Moral Character
Slote begins by observing that discussions of moral development and methods of teaching children to be moral tend to assume that the children have been loved, with (usually tacit) acknowledgment that children who aren't loved may not respond to the methods in question. He points out that unloved children often have psychopathic tendencies, and if this is the result of their being unloved, then love in very early childhood is a condition for moral development
(1) the importance of early upbringing for the future development of virtue, (2) the central place of action in learning virtue, and (3) the indispensability of community for both cultivating and maintaining virtue, which is an ongoing activity.
A behavioral route can be taken instead to these simulations, side-stepping direct reference to the rule. In some ways it is more revealing of our simulation. Here we engage in repetitive behaviors that conform to a reciprocity convention that conforms to the rule. We do not act out of adherence to the rule, but only out or imitation of its applications or illustrations. This again was the Aristotelian approach to learning virtues and also the Confucian approach for starting out. In Japan, this sort of approach extended from the Samurai tea ceremony to the Suzuki method of learning the violin (See Gardner 1993). Such programming is akin to behavioral shaping in behaviorist psychology though it rests primarily on principles of competence motivation, not positive and negative reinforcement. Social psychology has discovered that the single best way to create or change inner attitudes and motivations is to act as if one already possessed them. Over time, through the psychology of cognitive dissonance reduction, aided by an apparent consistency process in the brain, the mind supplies the motivation needed (Festinger 1957, Van Veen, and others, 2009). These processes contradict common opinion on how motivations are developed, or at least it does so long as our resolve does. Unless one keeps the behavior going, by whatever means, our psychology will extinguish the behavior for its lack of a motivational correlate. Here, as elsewhere, the golden rule can act as a conceptual test of whether the group reciprocity conventions of a society are ethically up to snuff. As a means to more morally direct simulation, those interested in the golden rule can try alternative psychological regimens—role-taking is one, empathy might be another. And these can be combined. Those who assume that exemplars must have taken these routes in their socialization may prefer such practices to conventional repetition. However, each is discretionary and but one practical means to it. Each has pros and cons: some routes serve certain personality types or learning styles, others not so well. In certain cultures, mentoring, mimicking and emulating exemplars will be the way to go.
The golden rule displays one algorithm for programming exemplary fair behavior, which can be habituated by repetition and even raised to an art by practice. Virtue ethics (habits) and deliberation ethics (normative ethics) fall here. What we are simulating are side-effects of a moral condition. We are trying to be good, by imitating symptoms of being good.
The fourth way, is more a simulation than a “way.” It is not a form of embodiment at all, and therefore does not generate golden rule effect as a spontaneous offshoot. We learn to act, in some respects, as a master or exemplar would, but without embodying the character being expressed, or being truly self-expressive in our actions. What we call ethics as a whole—the ethics of duties, fulfilling obligations, adhering to responsibilities, and respecting rights can be seen as this sort of partial simulation. We develop moral habits, of course, some of which link together in patterns and proclivities. And we can “engage” these. But we would not continue to carry around a sense of ethical assembly instructions or recipes needing sometimes to refer to them directly—if we were ethics, if we embodied ethics. We don’t retain rules and instructions when we are friends or parents. (Those who read parenting books are either looking for improvements or fearing that they aren’t true parents yet.)
One possibility is the American preoccupation with fame. Studies have found that Americans are more interested in fame than people of other nationalities are. A 2007 Pew Research survey of 18- to 25-year-olds found that about half said that getting famous was a top priority for their peers. Television shows increasingly promote fame as a value, research has found, and pop lyrics are becoming more narcissistic. A 2010 review of research studies found that modern college students display less empathy than students of the late 1970s. These studies fit a general pattern of research showing that narcissism is on the rise. Simultaneously, Lankford said, the line between being famous and infamous is blurring. Scientists looked at the covers of People magazine issues dating from 1974 to 1998, and found that cover stars were increasingly featured for bad behavior — cheating, arrests, crime — rather than good acts (though there was a slight shift toward positivity after the Sept. 11 terrorist attacks), according to their 2005 report.
Why is all the focus on teaching lay people how to code, and not teaching computer scientists and people who work in tech companies to center empathy and humanity in their work?
. . .
I think there should be an element of infusing discussions of ethics, humanity and social consequences into computer science curricula, and I believe that even human-centered design does not go far enough; I suggest that designers of tech consider more “empathetic and participatory design” where there is some degree of involving people who are not in the tech company as autonomous persons in product design decisions, and not just using them as research/testing subjects.
If this last view is correct, then moral education is an extremely subtle and context-sensitive task, more like teaching an appreciation for literature than teaching someone how to follow a set of rules. Perhaps unsurprisingly, Confucians such as Mengzi have emphasised the importance of studying poetry and history in educating a person’s moral sense.
What is ethical deliberation like? Two paradigms have dominated modern Western accounts of moral reasoning: the application of rules, and the weighing of consequences. Both paradigms treat moral thinking as analogous to scientific reasoning, either in being law-like or in being quantitative. The former is most commonly associated with Kantian ethics and the latter with utilitarianism. However, Mengzi’s view of moral reasoning seems closer to that of Aristotle, who warned that it is wrong to seek the same level of precision in ethics that one expects in physics or mathematics. A rival philosopher asked Mengzi whether propriety requires that unmarried men and women not touch hands. When Mengzi acknowledged that it does, his interlocutor triumphantly asked: ‘If your sister-in-law were drowning, would you pull her out with your hand?!’ Mengzi’s opponent obviously thought that he had Mengzi trapped, but Mengzi replied: ‘Only a beast would not use his hand to pull out his sister-in-law. It is propriety that men and women not touch hands, but to pull her out when she is drowning is discretion.’ This is representative of Mengzi’s approach to ethics, which emphasises the cultivation of virtues that allow one to respond flexibly and appropriately to fluid and complex situations.
Modern Morality and Ancient Ethics
He calls for more thoughtful engagement with the notion not so much of making things, but of fixing them, repurposing them in their diminishment and dismantlement—not of making new, but of making do, and of thereby engaging what he calls ‘an ethics of mutual care’—with each other, the world around us, and with the (quite literal) objects of our affection (Jackson, 2013, p. 231). This is a source, he says, of ‘resilience and hope’ and it’s a way of being in space and time that has deep feminist roots (Jackson, 2013, p. 237).
My initial thoughts were: sustainability, repurposing, upcycling. And yes, I agree that there is a resilience and hope in that. How Jackson made the leap to 'feminist roots' is not clear to me. Page 11 of this PDF goes into more detail: https://sjackson.infosci.cornell.edu/RethinkingRepairPROOFS(reduced)Aug2013.pdf.
After reading this PDF, I think he is saying that this idea of sustainability and repurposing or 'an ethics of mutual care' can be sourced back to feminist scholarship that came about in the '70s through the '90s'. Unfortunately, I can't see any deeper meaning than that or why this must be feminist in nature and not simply human nature. Why gender comes into this, I do not know. But then again, perhaps my understanding of what it is to be feminist is flawed?
Ethics
I would be curious to see how the founders would have pictured and wanted an 'ethics' class to be like. It would be interesting to compare how they would be taught today and see concepts like democracy that are held equally but human rights and equality possibly have a large discrepancy.
virtue & order
It is ironic that two of the main values the authors wanted to instill in UVA students were "virtue and order." Early UVA students certainly were not virtuous. They drank and gambled constantly. Prostitution was rampant. They often engaged in physical fights and duels over the pettiest matters. Nor did they value order. They were known to assemble late at night on the lawn to shoot their guns, bang on drums, set off fireworks and sing dirty songs. This lack of order and virtue came to an apex when a rioting student killed a professor outside of Pavilion X. Information on these early students can be found in the book Rot, Riot and Rebellion by Rex Bowman and Carlos Santos, which I've been reading for my COLA. These instances show that while Jefferson's vision for his university was revolutionary, it was also very idealistic. What we see in this text does not always reflect what ultimately came to be.
healthiness & fertility. It was the degree of centrality to the white population of the state which alone then constituted
According to this line, the only important characteristics of a piece of land are "healthiness & fertility" and "degree of centrality to the white population." This portion of the text provides important insight into the ethical lens of Jefferson and his peers: something is only worth consideration if it bolsters health, agriculture or white males. The authors presented their guidelines for land consideration as clear-cut, failing to mention the fact that Jefferson was especially inclined towards Charlottesville because of its proximity to Monticello. While the text operates under the assumption that health, fertility, and convenience for white people were the only important considerations (which is a skewed set of principles in the first place), Jefferson's personal bias was a major, albeit hidden, factor as well.
OxTREC Reference: 593-16
Kudos for listing the identifier. I googled that, which brought me to http://researchsupport.admin.ox.ac.uk/governance/ethics/committees/oxtrec , and under "Approved studies 2016", I found the entry
593-16 Elizabeth Pisani What makes data sharing work? WWARN case study Minimal Risk N/A 16/5/16
which is way more transparent than most ethics statements in published papers.
Also kudos to the Central University Research Ethics Committee (CUREC) for the decision highlighted under the "Approved studies 2016" headline:
It was agreed by CUREC in early 2016 that, in the interest of transparency, OxTREC should make publicly available a list of studies that it has approved. The list below sets out those studies that have been approved by OxTREC since January 2016.
To harmonize & promote the interests of agriculture, manufactures & commerce and by well informed views of political economy to give a free scope to the public industry.
The election of 1800 marks a pivotal change in American economic policy that parallels this quote above. When Thomas Jefferson became president in 1801, America's economic policy shifted from heavily regulated (Federalists) to more laissez faire (Jeffersonians). Jefferson's objective was to promote freedom for pursuit of individual self-interest, which would stimulate economic growth. Jefferson's policy mirrored the invisible hand theory Adam Smith presented in "The Wealth of Nations." Economies operate best when self-interest is not governmentally limited. Jefferson prioritized lenience on agricultural and manufacturing regulation. However, UVa curriculum has a holistic approach, in which students will have "well informed views of political economy." This is evidence that Jefferson didn't allow for personal bias to influence the curriculum.
and tho rather, as the proofs of the being of a god, the creator, preserver, & supreme ruler of the universe, the author of all the relations of morality, & of the laws & obligations these infer, will be within the province of the professor of ethics;
It is noteworthy that the authors of the report choose to place these matters of religion under the jurisdiction of the department of ethics. It sets up an interesting relationship between religion and ethics. The document suggests that it is more responsible to think in terms of ethics than in terms of religion. This reminds me of Jefferson's personal Bible, in which he omitted anything miraculous or scientifically problematic. I think we see strong traces of his influence in this paragraph.
we have proposed no professor of Divinity;
This segment of the report is an affirmation of the rejection of a national religion in the constitution. The University is choosing to not have an official religion and placing the issue of religion in the department of ethics. This is representative of Jefferson's views on the relationship between religion and the state. Although religion is discussed in the declaration of independence, Jefferson did not want to include it.
This represents a shift towards a more rationalist style of education by placing the authority of education in the hands of humans instead of God. Instead of being based on faith and belief, education would focus more on logic and facts.
the expert isn’t always right
There are issues of ethics that are not discussed here. Experts may have conflicts of interest. Experts may mislead or deceive, if they see a benefit to doing so. It seems to me that this behavior is becoming more acceptable, or at least that it has fewer consequences. The distrust then is less of expertise than of the expert.
When dealing with technology, there are two dominant discourses that permeate research and practice: determinism and non-determinism. For the former discourse, ethics is only an issue for the designers of technology, because they determine what users should do; for the latter, ethics is only an issue for users, because they ultimately define what to do with technology. Both
So determinism makes the designer responsible/hold accountable assuming they "determine" what users "should" do,
while non-determinism absolves the designer leaving the burden of responsibility of the consequence of interactions, on the user. So non determinism assums that the embedded characteristics don't work on the user, or that he is able to resist their encouragement or discouragement. That he can shape the aspects of those certain characteristics than the other way around, thereby ultimately defining what to do with the technology.
nteraction designers try to impose structures upon human action by shaping coercive environments where people are punished if they do things the “wrong way” and by hiding or not providing options for changing artifact adaptations. Interaction design mediates human agency and power, but if it does not provide choices for action, there is no room for ethics: people act based on conditions, not on considerations of what should be done.
Point on reward & punishment feedback is a really good point, darkpatterns comes to mind.
If IxD does not provide choices for action, there is no room for ethics: People act based on conditions, not on considerations of what should be done
This reactive behaviour is what UX practioners of gamification feel proud to do. It's disgusting to see them feel proud doing it, how come they feel no remorse doing it?. I too will have to do it in the near future, but I won't fucking have a glitter in my eye and a wide smile across my face doing it.
We argue that artifacts support human behavior by providing adaptations, but these adaptations can expand or restrict human actions.
Those adaptations are also framed under the guise of fulfilling the prime objective of fulfilling the business needs, i.e to compete for market share, increase profit margins or simply, "Will this make "them" give "us" more money?. This objective is constrained to view humans in the identity of consumer. It is through this identity we derive the canvas of needs which our bosses and their bosses let us create adaptations.
Many designers are limited to designing a set of adaptations in their artifacts by what markets signals as profitable. Those who are fortunate enough to work in non-profits or worker coops may have more freedom to resist the unethical demands of the market forces.
If an individual opts out, this should mean that their name appears nowhere on the social network diagram (even if they are identified by another individual as being part of their social network). For instance, in the sample map, you can see that the map would be very disjointed if John and Holly opted out of the SNA.
Are we allowed to include nodes for John and Holly if they are identified by others, but without using their name? For example, we would refer to John as Anonymous 1 and Holly as Anonymous 2. Or would we have to exclude any data that involves them, regardless of anonymity?
it may be possible to guess the names of individuals by virtue of their location in the network
While I know this is possible in some situations, I wonder how often it actually occurs.
It is possible to use data collected from Twitter to discern the identities of tweet authors, which can then be used to find and collect additional information from additional sources.
This brings up the question of generational use and regard for privacy: the 13-19 age group, the 20-26 age group and those in the older age sets all have a different regard for what is or should be private. What could be an effective approach to a solution to this research and ethical challenge?
Mengele conducted medical experiments on twins. He also directed serological experiments on Roma (Gypsies), as did Werner Fischer at Sachsenhausen, in order to determine how different "races" withstood various contagious diseases. The research of August Hirt at Strasbourg University also intended to establish "Jewish racial inferiority."
There is no ethical thing about this "Jewish racial inferiority" because with the resilience of some races to different diseases, they established the "inferiority" at where they were researching. It causes problems because it makes it cloudy to the minds if they were helping or not.
Other gruesome experiments meant to further Nazi racial goals were a series of sterilization experiments, undertaken primarily at Auschwitz and Ravensbrueck.
This also is unethical, because people have basic rights to make children or offspring. This is unethical because it is was given without consent which in this time and place was not unusual. This shows that with mass sterilization was uncalled for and that with the after effects made it ethical and had to have consent for the procedure.
Unethical medical experimentation carried out during the Third Reich may be divided into three categories.
By unethical, doctors and scientists experimented on people without supervision or ethics. This shows that in the Nazi Germany that the experiments could be anything and it can have no ethics, this helped with the code of ethics we follow today.
Did you receive ethical approval for this study?
the risk of re-identification increases by virtue of having more data points on students from multiple contexts
Very important to keep in mind. Not only do we realise that re-identification is a risk, but this risk is exacerbated by the increase in “triangulation”. Hence some discussions about Differential Privacy.
the automatic collection of students’ data through interactions with educational technologies as a part of their established and expected learning experiences raises new questions about the timing and content of student consent that were not relevant when such data collection required special procedures that extended beyond students’ regular educational experiences of students
Useful reminder. Sounds a bit like “now that we have easier access to data, we have to be particularly careful”. Probably not the first reflex of most researchers before they start sending forms to their IRBs. Important for this to be explicitly designated as a concern, in IRBs.
Responsible Use
Again, this is probably a more felicitous wording than “privacy protection”. Sure, it takes as a given that some use of data is desirable. And the preceding section makes it sound like Learning Analytics advocates mostly need ammun… arguments to push their agenda. Still, the notion that we want to advocate for responsible use is more likely to find common ground than this notion that there’s a “data faucet” that should be switched on or off depending on certain stakeholders’ needs. After all, there exists a set of data use practices which are either uncontroversial or, at least, accepted as “par for the course” (no pun intended). For instance, we probably all assume that a registrar should receive the grade data needed to grant degrees and we understand that such data would come from other sources (say, a learning management system or a student information system).
the use of data in scholarly research about student learning; the use of data in systems like the admissions process or predictive-analytics programs that colleges use to spot students who should be referred to an academic counselor; and the ways colleges should treat nontraditional transcript data, alternative credentials, and other forms of documentation about students’ activities, such as badges, that recognize them for nonacademic skills.
Useful breakdown. Research, predictive models, and recognition are quite distinct from one another and the approaches to data that they imply are quite different. In a way, the “personalized learning” model at the core of the second topic is close to the Big Data attitude (collect all the things and sense will come through eventually) with corresponding ethical problems. Through projects vary greatly, research has a much more solid base in both ethics and epistemology than the kind of Big Data approach used by technocentric outlets. The part about recognition, though, opens the most interesting door. Microcredentials and badges are a part of a broader picture. The data shared in those cases need not be so comprehensive and learners have a lot of agency in the matter. In fact, when then-Ashoka Charles Tsai interviewed Mozilla executive director Mark Surman about badges, the message was quite clear: badges are a way to rethink education as a learner-driven “create your own path” adventure. The contrast between the three models reveals a lot. From the abstract world of research, to the top-down models of Minority Report-style predictive educating, all the way to a form of heutagogy. Lots to chew on.
The point of replication isn't to shame researchers — it's to build better science
the results remain compelling nonetheless
At least, they’ve become unavoidable in class discussions even tangentially related to social psychology. In intro sociology, they lead to some interesting thoughts about lab vs. field experiments.
demanding that technologies designed for a group of people be designed and built, in part, by those people
Despite some differences, it sounds a bit like the standard by which risks and benefits of research are measured in terms of a given population. Since the troublesome Tuskegee syphilis experiments, it has led to the evaluation of “fair or just distribution of risks and benefits to eligible participants” (WP). The connection may be a little bit strained, especially since Zuckerman is talking about pragmatic issues instead of ethical ones. But there’s some insight in this line of thought, IMHO.