Welcome to the Nexus of Ethics, Psychology, Morality, Philosophy and Health Care

Welcome to the nexus of ethics, psychology, morality, technology, health care, and philosophy
Showing posts with label Cultural Diversity. Show all posts
Showing posts with label Cultural Diversity. Show all posts

Saturday, June 29, 2019

Understanding Unbelief: Atheists and agnostics around the world

Stephen Bullivant, Miguel Farias, Jonathan Lanman, & Lois Lee
Research Report - 2019

Eight key findings

1. Atheists (i.e., people who ‘don’t believe in God’) and agnostics (i.e., people who ‘don’t know whether there is a God or not, and don’t believe there is a way to find out’) exhibit significant diversity both within, and between, different countries. Accordingly, there are very many ways of being an unbeliever (i.e., atheists/agnostics combined).

2. In all six of our countries, majorities of unbelievers identify as having ‘no religion’. Nevertheless, in Denmark fully 28% of atheists and agnostics identify as Christians; in Brazil the figure is 18%. 8% of Japan’s unbelievers say they are Buddhists. Conversely, in Brazil (79%), the USA (63%),  Denmark (60%), and the UK (52%), a majority of unbelievers were brought up as Christians.

3. Relatively few unbelievers select ‘Atheist’ or ‘Agnostic’ as their preferred (non)religious or secular identity. 38% of American atheists opt for ‘Atheist’, compared to just 19% of Danish atheists. Other well-known labels – ‘humanist’, ‘free thinker’, ‘sceptic’, ‘secular’ – are the go-to identity for only small proportions in each country.

4. Popular assumptions about ‘convinced, dogmatic atheists’ do not stand up to scrutiny. Atheists and
agnostics in Brazil and China are less confident that their beliefs about God are correct than are Brazilians and Chinese as a whole. Although American atheists are typically fairly confident in their views about God, importantly, so too are Americans in general.

5. Unbelief in God doesn’t necessarily entail unbelief in other supernatural phenomena. Atheists and (less so) agnostics exhibit lower levels of supernatural belief than do the wider populations. However, only minorities of atheists or agnostics in each of our countries appear to be thoroughgoing naturalists.

6. Another common supposition – that of the purposeless unbeliever, lacking anything to ascribe ultimate meaning to the universe – also does not bear scrutiny. While atheists and agnostics are disproportionately likely to affirm that the universe is ‘ultimately meaningless’ in five of our countries, it still remains a minority view among unbelievers in all six countries.

7. Also perhaps challenging common suppositions: with only a few exceptions, atheists and agnostics endorse the realities of objective moral values, human dignity and attendant rights, and the ‘deep value’ of nature, at similar rates to the general populations in their countries.

8. There is remarkably high agreement between unbelievers and general populations concerning the
values most important for ‘finding meaning in the world and your own life’. ‘Family’ and ‘Freedom’ ranked highly for all. Also popular – albeit less unanimously so – were ‘Compassion’, ‘Truth’, ‘Nature’, and ‘Science’.

The research is here.

Thursday, November 3, 2016

In the World of A.I. Ethics, the Answers Are Murky

Mike Brown
Inverse
Originally posted October 12, 2016

Here is an excerpt:

“We’re not issuing a formal code of ethics. No hard-coded rules are really possible,” Raja Chatila, chair of the initiative’s executive committee, tells Inverse. “The final aim is to ensure every technologist is educated, trained, and empowered to prioritize ethical considerations in the design and development of autonomous and intelligent systems.”

It all sounds lovely, but surely a lot of this is ignoring cross-cultural differences. What if, culturally, you hold different values about how your money app should manage your checking account? A 2014 YouGov poll found that 63 percent of British citizens believed that, morally, people have a duty to contribute money to public services through taxation. In the United States, that figure was just 37 percent, with a majority instead responding that there was a stronger moral argument that people have a right to the money they earn. Is it even possible to come up with a single, universal code of ethics that could translate across cultures for advanced A.I.?

The article is here.

Sunday, April 19, 2015

Ethical Judgments of Counselors: Results From a Turkish Sample

By Rahsan Sivis-Cetinkaya
Ethics & Behavior
DOI:10.1080/10508422.2014.941981

Abstract

The present study examined the ethical judgements of Turkish counselors (N = 767) using a translation of the Gibson and Pope (1993) ethical judgements survey. Items predominantly judged as ethical and unethical, and group differences regarding gender, taking ethics as a course, professional affiliation, and level of academic degree, were investigated. Chi-square analysis, Fishers’s exact test, and Fisher–Freeman–Halton tests were used in statistical analysis. Results revealed that participants predominantly judged breach of confidentiality in cases of child abuse and potential harm toward oneself or others as ethical. Items concerning sexual dual relationships were predominantly perceived as unethical, and male participants were more likely to judge items regarding sexual and nonsexual dual relationships as ethical. Implications for future research and practice are discussed.

The entire article is here.

Monday, February 16, 2015

A Little Girl Died Because Canada Chose Cultural Sensitivity Over Western Medicine

By Jerry Coyne
The New Republic
Originally published

On Monday, Makayla Sault, an 11-year-old from Ontario and member of the Mississauga tribe of the New Credit First Nation, died from acute lymphoblastic leukemia after suffering a stroke the previous day. This would normally not be big news in Canada or the U.S.—except for the fact that Makayla's death was probably preventable and thus unnecessary.

Makayla died not only from leukemia, but from faith—the faith of her parents, who are pastors. They not only inculcated her with Christianity, but, on religious grounds, removed her from chemotherapy to put her in a dubious institute of “alternative medicine” in Florida.

The entire article is here.

Saturday, June 8, 2013

Ethics Without Borders

By Cynthia Schoeman
The Ethics Monitor

For organisations that strive to be ethical, there are two important criteria for earning and maintaining an ethical status: the continual, consistent application of their values to all their stakeholders and their on-going adherence to all applicable laws and regulations. If a company’s commitment to their values or their compliance with regulations is intermittent or applied selectively, it erodes their ethical standing. The constancy of ethical behaviour reflects the practice of “ethics without borders”.

Borderless ethics necessitates that the organisation has a very inclusive ethical boundary, whereby ethics is exercised beyond self-interest and includes all stakeholders affected by the company’s operations. By contrast, an exclusive ethical boundary, which implies that ethics is exercised only for the organisation’s own benefit and relative to a select few stakeholders (typically shareholders), totally contradicts an approach of ethics without borders. While the exclusion of other stakeholders does not necessarily mean that the company is behaving unethically, it does highlight the fact that the company prioritises their own goals and needs above others’ or that they don’t give equal priority to their various stakeholders – such as communities who are impacted by the company’s operations. Added to that, organisations are rarely obliged - for example, by law - to include all stakeholder groups formally within their ethical boundary. So, although such companies may not be technically behaving unethically or illegally, their limited application of ethics means that they would rarely be regarded as an ethical organisation.

There is a further challenge to following an approach of ethics without borders. This emanates from the recurring discourse in workplace ethics that ethics differs for different people, cultures, countries and situations. This view needs to be addressed not only because it appears to invalidate the possibility for ethics without borders, but also because it undermines the pursuit of common and shared organisational ethics. The globalised nature of the world of work particularly makes for a multitude of differences in the workplace. Yet, ironically, globalisation makes the practice of ethics without borders all the more valuable, not least for the clarity it offers all affected parties and the fairness it embodies by operating in terms of the same ethics globally.

The entire story is here.

Editor's Note: This article has direct connections to individual psychologists in private practice, businesses in general, state psychological associations, and the American Psychological Association.