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 Tolerance. Show all posts
Showing posts with label Tolerance. Show all posts

Sunday, January 3, 2021

Do Disasters Affect Adherence to Social Norms?

Max Winkler
Research Paper
Originally published 26 NOV 20

Abstract

Universally, social norms prescribe behavior and attitudes, but societies differ widely in how strictly individuals adhere to the norms and punish those who do not. This paper shows that collective traumatic experiences, henceforth “disasters”, lead to stricter adherence to social norms.  To establish this result, I combine data on the occurrences of conflicts, epidemics, and natural and economic disasters with the World Value Surveys and European Social Surveys. I use this data set to estimate the effect of disasters on norm adherence in two ways: (i) investigating event-studies that compare individuals interviewed in the days before and after the same disaster; and (ii) examining variation in individuals’ past exposure to disasters across countries and cohorts while controlling for country-, cohort-, and life-cycle-specific factors. The event-studies demonstrate that disasters strengthen adherence to social norms by 11 percent. The analysis of cross-country variation shows that the effect is long-lasting, often for several decades. Consistent with a model in which social coordination is beneficial when disasters threaten the success of entire groups, the effect of disasters on norm adherence is more pronounced in low-income countries, where survival is less secure. The results suggest that past exposure to disasters partially explains within-group cohesion and, if groups have different norms, between-group divides.

From the Conclusion

The results shed light on three related issues. First, they provide a rationale for why some societies are more culturally diverse than others. A large literature demonstrates that the cultural differences we see today across societies are the result of an evolutionary process. The findings in this paper suggest that this evolutionary logic also applies to differences in within-country variability in these cultural traits across societies. When norm adherence is widespread, it restricts the scope of acceptable behaviors, beliefs, and attitudes, and thereby fosters cultural homogeneity.  Second, the paper offers a novel explanation for why short-run adverse shocks such as conflict sometimes lead to greater cooperation within groups. By increasing adherence to local norms, such shocks promote prosocial behavior if local norms are prosocial. Third, the paper demonstrates that individuals who experience threats to their living standards cling more tightly to their community's norms, values, and beliefs, and become less tolerant of others who behave or think differently, even within relatively short periods.

Thursday, November 28, 2019

The unbearable wrongness of William Barr: Secularism doesn't destroy society or moral order

Phil Zuckerman
salon.com
Originally posted November 9, 2019

Here is an excerpt:

When lots of people in a given society stop being religious of their own accord, such organic secularization does not result in the evaporation of morality in society, nor national decay. For instance, the most secular countries in the world today fare much better on nearly every measure of peace, prosperity, and societal well-being — including infant mortality, life expectancy, educational attainment, economic prosperity, freedom, levels of corruption, and so forth — than the most religious countries. In fact, those countries with the highest murder rates — such as Jamaica, Honduras, Guatemala, Colombia, and Brazil — are extremely religious, while those countries with the lowest murder rates — such as Iceland, Canada, Slovenia, Norway, and the Netherlands — are among the most secular nations in the world. Heck, Singapore and the Czech Republic are among the least religious nations on earth, while Brazil and the Philippines are among the most God-worshipping, yet the latter’s murder rates are over ten times higher than the former’s, and the crime rate of never-been-Christian, strongly secular Japan is 80 times lower than El Salvador’s, a Catholic nation neck-deep in worship of Barr’s “Supreme Transcendent Being.”

Similar correlations hold within our own country: on almost every measure of societal well-being — from poverty rates to STD rates to DUIs — the most secular states tend to fare the best, while the most religious tend to fare the worst. For example, among the states with the highest gun violence and murder rates, many are among the most religious — e.g., Louisiana, Alabama, Mississippi, Missouri, Oklahoma, West Virginia, and Arkansas — while among those with the lowest gun violence and murder rates, many are among the least religious states, such as New Hampshire, Vermont, Maine, New York, Washington, Massachusetts, and Minnesota.

Of course, such correlations don’t prove that secularism causes these more positive outcomes experienced by less religious societies. But they do knock the knees out of Barr’s thesis that secularism is a destructive force. For if secularism resulted in moral deterioration, then highly secular societies would be decaying bastions of crime and misery, while the strongly religious would be shining beacons of liberty and harmony. But we find just the opposite reality: the nations with the best overall quality of life are among the most secular countries in the world. And while numerous factors account for the differing degrees of societal well-being — factors that have nothing to do with religion or secularism — that’s exactly the point. Societies thrive or fail because of their social policies, laws, economic opportunities, civil institutions, and government regulations — not because of their faith in God, or lack thereof.

The info is here.

Monday, September 2, 2019

The next election is more about morality than policies. We must heal together.

The next election is more about morality than policies. We must heal together. | OpinionHuma Munir
The Sun Sentinel
Originally published August 9, 2019

Here is an excerpt:

As a Muslim-American, I deeply empathize with those who feel like outsiders. But I take comfort in the following words of the Holy Prophet Muhammad who said: “O people, your Lord is one, you are the progeny of the same father...”

There are people in this country who discriminate against those who have a different skin color or those who speak a different language. In fact, some of my Muslim friends have been told to take off their headcovering because “this is America.” This is hard to bear.

As a citizen of this country, it is hard to see fellow citizens act in such a barbaric manner. But the Holy Quran says our different skin colors and our different tongues are meant for “easy recognition” and nothing else (30:23).

The way to peace, unity and coexistence is realizing that our differences cannot erase our humanity. We must have compassion in our hearts for all people.

I would also encourage our political leaders to reject racism vehemently. President Trump needs to embrace pluralism rather than make people feel alienated in their own country. Our leaders should represent their citizens equally and without any discrimination.

The info is here.


Friday, June 29, 2018

Business Class

John Benjamin
The New Republic
Originally posted May 14, 2018

Students in the country’s top MBA programs pride themselves on their open-mindedness. This is, after all, what they’ve been sold: American business schools market their ability to train the kinds of broadly competent, intellectually receptive people that will help solve the problems of a global economy.

But in truth, MBA programs are not the open forums advertised in admissions brochures. Behind this façade, they are ideological institutions committed to a strict blend of social liberalism and economic conservatism. Though this fusion may be the favorite of American elites—the kinds of people who might repeat that tired line “I’m socially liberal but fiscally conservative”—it takes a strange form in business school. Elite business schooling is tailored to promote two types of solutions to the big problems that arise in society: either greater innovation or freer markets. Proposals other than what’s essentially more business are brushed aside, or else patched over with a type of liberal politics that’s heavy on rhetorical flair but light on relevance outside privileged circles.

It is in this closed ideological loop that we wannabe masters of the universe often struggle to think clearly about the common good or what it takes to achieve it.

The information is here.

Wednesday, September 6, 2017

The importance of building ethics into artificial intelligence

Kriti Sharma
Mashable
Originally published August 18, 2017

Here is an excerpt:

Humans possess inherent social, economic and cultural biases. It’s unfortunately core to social fabrics around the world. Therefore, AI offers a chance for the business community to eliminate such biases from their global operations.

The onus is on the tech community to build technology that utilizes data from relevant, trusted sources to embrace a diversity of culture, knowledge, opinions, skills and interactions.

Indeed, AI operating in the business world today performs repetitive tasks well, learns on the job and even incorporates human social norms into its work. However, AI also spends a significant amount of time scouring the web and its own conversational history for additional context that will inform future interactions with human counterparts.

This prevalence of well-trodden data sets and partial information on the internet presents a challenge and an opportunity for AI developers. When built with responsible business and social practices in mind, AI technology has the potential to consistently – and ethically – deliver products and services to people who need them. And do so without the omnipresent human threat of bias.

Ultimately, we need to create innately diverse AI. As an industry-focused tech community, we must develop effective mechanisms to filter out biases, as well as any negative sentiment in the data that AI learns from to ensure the technology does not perpetuate stereotypes. Unless we build AI using diverse teams, datasets and design, we risk repeating the fundamental inequality of previous industrial revolutions.

The article is here.

Thursday, August 17, 2017

Donald Trump has a very clear attitude about morality: He doesn't believe in it

John Harwood | @johnjharwood
CNBC
Originally published August 16, 2017

The more President Donald Trump reveals his character, the more he isolates himself from the American mainstream.

In a raucous press conference this afternoon, the president again blamed "both sides" for deadly violence in Charlottesville. He equated "Unite the Right" protesters — a collection including white supremacists, neo-Nazis and ex-KKK leader David Duke — with protesters who showed up to counter them.

Earlier he targeted business leaders — specifically, executives from Merck, Under Armour, Intel, and the Alliance for American Manufacturing — who had quit a White House advisory panel over Trump's message. In a tweet, the president called them "grandstanders."

That brought two related conclusions into focus. The president does not share the instinctive moral revulsion most Americans feel toward white supremacists and neo-Nazis. And he feels contempt for those — like the executives — who are motivated to express that revulsion at his expense.

No belief in others' morality

Trump has displayed this character trait repeatedly. It combines indifference to conventional notions of morality or propriety with disbelief that others would be motivated by them.

He dismissed suggestions that it was inappropriate for his son and campaign manager to have met with Russians offering dirt on Hillary Clinton during the presidential campaign. "Most people would have taken the meeting," he said. "Politics isn't the nicest business."

The article is here.

Thursday, June 22, 2017

Teaching Humility in an Age of Arrogance

Michael Patrick Lynch
The Chronicle of Higher Education
Originally published June 5, 2017

Here is an excerpt:

Our cultural embrace of epistemic or intellectual arrogance is the result of a toxic mix of technology, psychology, and ideology. To combat it, we have to reconnect with some basic values, including ones that philosophers have long thought were essential both to serious intellectual endeavors and to politics.

One of those ideas, as I just noted, is belief in objective truth. But another, less-noted concept is intellectual humility. By intellectual humility, I refer to a cluster of attitudes that we can take toward ourselves — recognizing your own fallibility, realizing that you don’t really know as much as you think, and owning your limitations and biases.

But being intellectually humble also means taking an active stance. It means seeing your worldview as open to improvement by the evidence and experience of other people. Being open to improvement is more than just being open to change. And it isn’t just a matter of self-improvement — using your genius to know even more. It is a matter of seeing your view as capable of improvement because of what others contribute.

Intellectual humility is not the same as skepticism. Improving your knowledge must start from a basis of rational conviction. That conviction allows you to know when to stop inquiring, when to realize that you know enough — that the earth really is round, the climate is warming, the Holocaust happened, and so on. That, of course, is tricky, and many a mistake in science and politics have been made because someone stopped inquiring before they should have. Hence the emphasis on evidence; being intellectually humble requires being responsive to the actual evidence, not to flights of fancy or conspiracy theories.

The article is here.

Thursday, August 25, 2016

Gender, identity, and bioethics

Elizabeth A. Dietz
The Hastings Center Report
First published: 15 July 2016

Abstract

Transgender people and issues have come to the forefront of public consciousness over the last year. Caitlyn Jenner' very public transition, heightened media coverage of the murders of transgender women of color, and the panicked passage of North Carolina's “bathroom bill” (House Bill 2), mean that conversations about transgender health and well-being are no longer happening only within small communities. The idea that transgender issues are bioethical issues is not new, but I think that increased public awareness of transgender people and the ways that their health is affected by systems that bioethics already engages with offers an opportunity for scholarship that works to improve transgender health in meaningful ways.

The article is here.

Monday, August 8, 2016

How The Morality Of ‘Star Trek’ Could Help Today’s Chaotic World

By Karli Bendlin
The Huffington Post
Originally published July 20, 2016

Here is an excerpt:

Gene Roddenberry’s original concept for the show focused on both a Western outer space adventure and a political agenda grounded in equality. The series touched on many social issues, including race relations, feminism and gender identity; themes that carried over into the film franchise.

For example, the episode “The Outcast” took a look at gender and sexual identity when the crew came in contact with a race that had no assigned gender. The episode was intended to draw attention to the discussion of LGBT rights, a topic still considered taboo in mainstream culture. “Star Trek Beyond” will feature the franchise’s first openly gay character, a move that producer J.J. Abrams said Roddenberry would have applauded.

“One of the many things I admire about [Roddenberry] was … how he was so about inclusivity, and I can’t imagine that he would not have wanted one of these characters, if he had been allowed ― which, of course, he would never have been allowed to in that era ― [to] have them be gay,” Abrams told HuffPost in a recent interview.

The entire article is here.

Thursday, March 31, 2016

'Body Hacking' Movement Rises Ahead Of Moral Answers

Eyder Peralta
NPR
Originally published 10, 2016

Here is an excerpt:

Sometimes, he said, technology moves too fast and outpaces accepted social boundaries — not to mention laws. He argued that was part of the reason why early wearers of Google Glass were called "glassholes."

"It created a social misunderstanding," Salvador said. "You didn't know what was going on."

To Salvador, the boundaries of acceptance are a matter of our social philosophy, an area that he argued was driven by esoteric discourse without tangible moral and ethical recommendations.

The philosophers, he said, are letting us down.

Alva Noë, a philosopher at the University of California, Berkeley and a contributor to NPR's 13.7: Cosmos and Culture blog, has written extensively on what he calls "cyborgian naturalness." He disagreed that the modern philosophers dropped the ball, saying that tackling the matter would involve unpacking two questions:

  1. Is it OK to cut into human bodies for these kinds of experiments?
  2. How much tolerance should society have for artificially enhancing the body?

To the first question, Noë said he found the "body hacking" experimentation on humans "ethically disturbing" and couldn't fathom a doctor or any other scientists conducting these kinds of operations.

The second question was more complicated.

The article is here.

Tuesday, November 3, 2015

Are MBAs to blame for VW and other business ethics fiascos?

By  Ethan Baron
Forbes
Originally published October 22, 2015

Here is an excerpt:

So, what’s wrong with recent business people today? In an interview, Queen points to an over-emphasis on tolerance, that makes it very difficult for many people to even say something is wrong. Students are entering business schools “almost as kind of blank slates in terms of [their] ability to think about, to argue about, the good,” Queen says. “Even if they may have a business ethics class, that’s not reinforced by the other messages they’re getting either in the school, from their peers, perhaps even from the business world as a whole.”

While Queen sees what may be the start of a shift away from this line of thinking, he believes that in B-schools, students are generally still coming away with a belief that a return on investment trumps all other values. And within business programs, that ideology makes it difficult for students to swim against the current. Taking an alternate view can lead students to feel alone and alienated.

The entire article is here.

Friday, July 18, 2014

Tightness and Looseness: A New Way to Understand Differences in the US

By Jesse Harrington and Michele Gelfand
Scientific American
Originally posted July 2, 2014

Here is an excerpt:

Tighter states—those with stronger rules and greater punishment for deviance—are located primarily in the South and the Midwest, while looser states are located in the North East, the West Coast, and some of the Mountain States. We calculated state tightness with a composite index, compiling multiple variables. This includes items that reflect the strength of punishments in states, including the legality of corporal punishment in schools, the percentage of students hit/punished in schools, the rate of executions from 1976 to 2011, and the severity of punishment for violating laws, as well as the degree of permissiveness or deviance tolerance in states, which includes the ratio of dry to total counties per state and the legality of same-sex civil unions. The index also captures the strength of institutions that constrain behavior and enforce moral order in states, including state-level religiosity and the percentage of the total state population that is foreign, an indicator of diversity and cosmopolitanism.

The entire article is here.

The original research is here.

Wednesday, January 22, 2014

Understanding Moral Values in Psychotherapy

By John Gavazzi and Sam Knapp
Submitted for publication

Psychotherapy is not a value-free experience; hence, morality plays a role in the helping relationship. The psychologist’s role in psychotherapy inherently entails more power in the relationship. Therefore, to work in their patient’s best interest, psychologists need to remain aware of the power imbalance and their potential influence on the belief systems and values of their patients. All psychologists have the ability to influence their patients in many areas of their lives including the domains of morality, values, and ethics.

In terms of psychotherapy training, psychologists need to be aware of their moral beliefs as these apply to a variety of topics in psychotherapy. Patients come to psychotherapy with diverse beliefs and backgrounds, so psychologists need to be open to the diversities of modern American life. Psychologists also need to be aware of their limits of what is acceptable versus unacceptable, in terms of their patients’ thoughts, feelings, and behaviors. Psychologists and patients who have congruent belief systems rarely discuss how their synchronous values work toward a positive outcome, although congruence between the value systems of clients and psychologists is correlated with successful outcomes in psychotherapy (Beutler & Bergen, 1991).  Furthermore, research supports the idea that patient values shift toward psychologist values during therapy (Williams & Levitt, 2007). This finding is a less obvious result of psychotherapy, and typically not a planned goal of therapy.