By Robert Klitzman
The Huffington Post
Originally posted August 9, 2014
Here is an excerpt:
Still, even if the medication works and is provided abroad, obstacles will remain to educate patients adequately about it and obtain appropriate informed consent. The fact that the drug is experimental and may still fail or make patients sicker -- even if it seems to offer benefit to a few patients -- needs to be explained in a way that patients in Africa, many of whom have little education, can understand. Barriers exist in part for cultural and linguistic reasons. In some African languages, for instance, there is no word for "placebo" or "experimental treatment," only for "cure. Questions remain regarding whether the drug should first be tested against a placebo or simply given to everyone. Use of a placebo will help scientists understand the drug's effectiveness. But if the medication turns out to work, patients who were randomized not to receive it will have lost out. These quandaries are complex, and WHO needs to explore and address them very carefully.
The entire article is here.
Thursday, August 28, 2014
Wednesday, August 27, 2014
Practicing School Psychology While Impaired: Ethical, Professional, and Legal Issues
Emery B. Mahoney, Richard J. Morris
Journal of Applied School Psychology
Vol. 28, Iss. 4, 2012
DOI:10.1080/15377903.2012.722180
Abstract
Studies on impairment in psychologists and other mental health practitioners began appearing in the literature 30–35 years ago. Since then, research and related scholarly writings have continued to be published to more fully understand this concept and its components. In school psychology, however, little has been written regarding school psychologists’ delivery of psychological services while they are impaired. This is true even though the provision of such services violates numerous ethical principles and standards of professional conduct in the ethics code of the National Association of School Psychologists and the American Psychological Association. In this article, the authors review the prevalence and incidence data regarding impairment, as well as definitional issues regarding what constitutes impairment. Ethical and legal issues associated with practicing while impaired are also discussed, followed by a discussion of assessing risk for impairment in school psychologists and the presentation of a self-administered risk assessment scale on the basis of empirical and other literature in the area of ethics and professional standards in the practice of psychology. Future directions for developing an agreed-upon definition of impairment within the field of school psychology and future directions for research on assessing and predicting impairment in school psychologists are discussed.
(cut)
It is unfortunate that there is a paucity of research investigating impairment issues as applied specifically to school psychologists. As a result, on the basis of empirical research and risk assessment models developed with psychologists practicing in mental health clinics, private practice, and hospital settings, we have presented in Figure 1 the Instrument for Monitoring Psychologists’ Awareness of Impaired Responding (IMPAIR).
The entire article is here.
Journal of Applied School Psychology
Vol. 28, Iss. 4, 2012
DOI:10.1080/15377903.2012.722180
Abstract
Studies on impairment in psychologists and other mental health practitioners began appearing in the literature 30–35 years ago. Since then, research and related scholarly writings have continued to be published to more fully understand this concept and its components. In school psychology, however, little has been written regarding school psychologists’ delivery of psychological services while they are impaired. This is true even though the provision of such services violates numerous ethical principles and standards of professional conduct in the ethics code of the National Association of School Psychologists and the American Psychological Association. In this article, the authors review the prevalence and incidence data regarding impairment, as well as definitional issues regarding what constitutes impairment. Ethical and legal issues associated with practicing while impaired are also discussed, followed by a discussion of assessing risk for impairment in school psychologists and the presentation of a self-administered risk assessment scale on the basis of empirical and other literature in the area of ethics and professional standards in the practice of psychology. Future directions for developing an agreed-upon definition of impairment within the field of school psychology and future directions for research on assessing and predicting impairment in school psychologists are discussed.
(cut)
It is unfortunate that there is a paucity of research investigating impairment issues as applied specifically to school psychologists. As a result, on the basis of empirical research and risk assessment models developed with psychologists practicing in mental health clinics, private practice, and hospital settings, we have presented in Figure 1 the Instrument for Monitoring Psychologists’ Awareness of Impaired Responding (IMPAIR).
The entire article is here.
Process Debunking and Ethics
By Shaun Nichols
Ethics, Vol. 124, No. 4 (July 2014), pp. 727-749
Published by: The University of Chicago Press
Article DOI: 10.1086/675877
The rise of empirical moral psychology has been accompanied by the return of debunking arguments in ethics. This is no surprise since debunking arguments often depend on empirical premises about the beliefs under consideration. As we learn more about our moral psychology, we put ourselves in a position to develop more empirically informed debunking arguments.
In this essay, I will start by distinguishing different forms of debunking arguments, and I will adopt a particular, psychologically oriented, approach to debunking. On the type of debunking argument that I will promote, one attempts to undercut the justificatory status of a person’s belief by showing that the belief was formed by an epistemically defective psychological process. There are natural ways to develop such debunking arguments in metaethics, I’ll contend; but in normative ethics, debunking arguments face greater obstacles.
The entire article is here, behind a paywall. Hopefully, your university library can get this for you.
Ethics, Vol. 124, No. 4 (July 2014), pp. 727-749
Published by: The University of Chicago Press
Article DOI: 10.1086/675877
The rise of empirical moral psychology has been accompanied by the return of debunking arguments in ethics. This is no surprise since debunking arguments often depend on empirical premises about the beliefs under consideration. As we learn more about our moral psychology, we put ourselves in a position to develop more empirically informed debunking arguments.
In this essay, I will start by distinguishing different forms of debunking arguments, and I will adopt a particular, psychologically oriented, approach to debunking. On the type of debunking argument that I will promote, one attempts to undercut the justificatory status of a person’s belief by showing that the belief was formed by an epistemically defective psychological process. There are natural ways to develop such debunking arguments in metaethics, I’ll contend; but in normative ethics, debunking arguments face greater obstacles.
The entire article is here, behind a paywall. Hopefully, your university library can get this for you.
Tuesday, August 26, 2014
Minneapolis VA studies invisible scars from combat
By Jeremy Olson
The Star Tribune
Updated August 11, 2014
Here is an excerpt:
A study of survey results for 814 Minnesota National Guard members who served in Iraq over the past decade showed that those who experienced moral injury had higher levels of depression and post-traumatic stress disorder (PTSD).
Moral injury generally refers to any type of guilt, shame, or depression that arises from actions that may have violated deeply held beliefs. But for this study, which was presented at the Minneapolis VA Medical Center last month, soldiers met the criteria if they killed in combat, felt their actions were unforgivable, and believed that God had abandoned them.
The lack of resiliency among soldiers who met this definition was alarming, said Dr. Irene Harris, the VA psychologist leading the research. “Basically, [they feel] at my spiritual functioning level, I don’t think I belong here in the world. I’m not worth it. I have a sense that I should not be here.’’
The entire article is here.
Podcast Episode 7: The Moral Self, Moral Injury, and Moral Emotions addresses the moral self and moral injury related to PTSD.
The Star Tribune
Updated August 11, 2014
Here is an excerpt:
A study of survey results for 814 Minnesota National Guard members who served in Iraq over the past decade showed that those who experienced moral injury had higher levels of depression and post-traumatic stress disorder (PTSD).
Moral injury generally refers to any type of guilt, shame, or depression that arises from actions that may have violated deeply held beliefs. But for this study, which was presented at the Minneapolis VA Medical Center last month, soldiers met the criteria if they killed in combat, felt their actions were unforgivable, and believed that God had abandoned them.
The lack of resiliency among soldiers who met this definition was alarming, said Dr. Irene Harris, the VA psychologist leading the research. “Basically, [they feel] at my spiritual functioning level, I don’t think I belong here in the world. I’m not worth it. I have a sense that I should not be here.’’
The entire article is here.
Podcast Episode 7: The Moral Self, Moral Injury, and Moral Emotions addresses the moral self and moral injury related to PTSD.
Ethics and the Brains of Psychopaths
The Significance of Psychopaths for Ethical and Legal Reasoning
William Hirstein and Katrina Sifferd
Elmhurst College
Abstract
The emerging neuroscience of psychopathy will have several important implications for our attempts to construct an ethical society. In this article we begin by describing the list of criteria by which psychopaths are diagnosed. We then review four competing neuropsychological theories of psychopathic cognition. The first of these models, Newman‘s attentional model, locates the problem in a special type of attentional narrowing that psychopaths have shown in experiments. The second and third, Blair‘s amygdala model and Kiehl‘s paralimbic model represent the psychopath‘s problem as primarily emotional , including reduced tendency to experience fear in normally fearful situations, and a failure to attach the proper significance to the emotions of others. The fourth model locates the problem at a higher level: a failure of psychopaths to notice and correct for their attentional or emotional problems using ―executive processes. In normal humans, decisions are accomplished via these executive processes, which are responsible for planning actions, or inhibiting unwise actions, as well as allowing emotions to influence cognition in the proper way. We review the current state of knowledge of the executive capacities of psychopaths. We then evaluate psychopaths in light of the three major philosophical theories of ethics, utilitarianism, deontological theory, and virtue ethics. Finally,we turn to the difficulty psychopath offenders pose to criminal law, because of the way psychopathy interacts with the various justifications and functions of punishment. We concludewith a brief consideration of the effects of psychopaths on contemporary social structures.
The entire article is here.
William Hirstein and Katrina Sifferd
Elmhurst College
Abstract
The emerging neuroscience of psychopathy will have several important implications for our attempts to construct an ethical society. In this article we begin by describing the list of criteria by which psychopaths are diagnosed. We then review four competing neuropsychological theories of psychopathic cognition. The first of these models, Newman‘s attentional model, locates the problem in a special type of attentional narrowing that psychopaths have shown in experiments. The second and third, Blair‘s amygdala model and Kiehl‘s paralimbic model represent the psychopath‘s problem as primarily emotional , including reduced tendency to experience fear in normally fearful situations, and a failure to attach the proper significance to the emotions of others. The fourth model locates the problem at a higher level: a failure of psychopaths to notice and correct for their attentional or emotional problems using ―executive processes. In normal humans, decisions are accomplished via these executive processes, which are responsible for planning actions, or inhibiting unwise actions, as well as allowing emotions to influence cognition in the proper way. We review the current state of knowledge of the executive capacities of psychopaths. We then evaluate psychopaths in light of the three major philosophical theories of ethics, utilitarianism, deontological theory, and virtue ethics. Finally,we turn to the difficulty psychopath offenders pose to criminal law, because of the way psychopathy interacts with the various justifications and functions of punishment. We concludewith a brief consideration of the effects of psychopaths on contemporary social structures.
The entire article is here.
Monday, August 25, 2014
Moral Leadership Builds Employees, Company Culture And Bottom Line Results
By Micah Solomon
Forbes
Originally posted August 4, 2014
Here is an excerpt:
Moral leadership of employees involves, at a minimum:
• Involving them in the design of the work that will affect them
• Enhancing their pride in their work
• Enhancing their purpose, rather than using them only for their function
• Supporting their community and family involvement (however they define ‘‘family’’),
in good times and bad
• Supporting their involvement in areas of the company outside of their strict area of assignment
The article is here.
Forbes
Originally posted August 4, 2014
Here is an excerpt:
Moral leadership of employees involves, at a minimum:
• Involving them in the design of the work that will affect them
• Enhancing their pride in their work
• Enhancing their purpose, rather than using them only for their function
• Supporting their community and family involvement (however they define ‘‘family’’),
in good times and bad
• Supporting their involvement in areas of the company outside of their strict area of assignment
The article is here.
The Rationality and Morality of Telling Stories in Bioethics
By Barry Hoffmaster
Hastings Center Report
Volume 44, Issue 3, pages 4–6, May-June 2014
The recent special report Narrative Ethics: The Role of Stories in Bioethics shows how narrative ethics can enlarge and enrich bioethics. Christine Mitchell, author of one of the essays in the collection, rightly attributes the popularity of narrative ethics to “the aridness of philosophical ethical theory.” Telling stories liberates morality from the constricted, philosophically grounded applied ethics that has dominated bioethics. Ethical theory is abstruse and indeterminate, and neither quality is tolerable when the people are real, the moral stakes are high, and the decision cannot be deferred. As with any emancipation, enthusiasm for narrative ethics abounds, but for its promise to be realized, the moral workings of stories need to be understood.
The entire article is here, behind a paywall.
Hastings Center Report
Volume 44, Issue 3, pages 4–6, May-June 2014
The recent special report Narrative Ethics: The Role of Stories in Bioethics shows how narrative ethics can enlarge and enrich bioethics. Christine Mitchell, author of one of the essays in the collection, rightly attributes the popularity of narrative ethics to “the aridness of philosophical ethical theory.” Telling stories liberates morality from the constricted, philosophically grounded applied ethics that has dominated bioethics. Ethical theory is abstruse and indeterminate, and neither quality is tolerable when the people are real, the moral stakes are high, and the decision cannot be deferred. As with any emancipation, enthusiasm for narrative ethics abounds, but for its promise to be realized, the moral workings of stories need to be understood.
The entire article is here, behind a paywall.
Sunday, August 24, 2014
Beyond Good And Evil: New Science Casts Light On Morality In The Brain
By Carey Goldberg
Common Health
Originally posted August 7, 2014
For two decades, researchers have scanned and analyzed the brains of psychopaths and murderers, but they haven’t pinpointed any single source of evil in the brain. What they’ve found instead, as Buckholtz puts it, “is that our folk concepts of good and evil are much more complicated, and multi-faceted, and riven with uncertainty than we ever thought possible before.”
In other words, so much for the old idea that we have an angel on one shoulder and a devil on the other, and that morality is simply a battle between the two. Using new technology, brain researchers are beginning to tease apart the biology that underlies our decisions to behave badly or do good deeds. They’re even experimenting with ways to alter our judgments of what is right and wrong, and our deep gut feelings of moral conviction.
The entire article is here.
Common Health
Originally posted August 7, 2014
For two decades, researchers have scanned and analyzed the brains of psychopaths and murderers, but they haven’t pinpointed any single source of evil in the brain. What they’ve found instead, as Buckholtz puts it, “is that our folk concepts of good and evil are much more complicated, and multi-faceted, and riven with uncertainty than we ever thought possible before.”
In other words, so much for the old idea that we have an angel on one shoulder and a devil on the other, and that morality is simply a battle between the two. Using new technology, brain researchers are beginning to tease apart the biology that underlies our decisions to behave badly or do good deeds. They’re even experimenting with ways to alter our judgments of what is right and wrong, and our deep gut feelings of moral conviction.
The entire article is here.
Saturday, August 23, 2014
Tipping the scales: Conciliatory behavior and the morality of self-forgiveness
By Thomas Carpenter, Robert Carlisle, and Jo-Ann Tsang
The Journal of Positive Psychology
Volume 9, Issue 5, 2014
Abstract
Two studies examined whether conciliatory behavior aids self-forgiveness and whether it does so in part by making it seem more morally appropriate. Participants in Study 1 (n = 269) completed an offense-recall procedure; participants in Study 2 (n = 208) imagined a social transgression under conciliatory behavior (yes, no) and receipt of forgiveness (no, ambiguous, yes) conditions. Conciliatory behavior predicted (Study 1) and caused (Study 2) elevated self-forgiveness and increased perceptions of the moral appropriateness of self-forgiveness. Perceived morality consistently mediated the effect of conciliatory behavior on self-forgiveness. Received forgiveness and guilt were considered as additional mechanisms, but received mixed support. Results suggest that conciliatory behavior may influence self-forgiveness in part by satisfying moral prerequisites for self-forgiveness.
The article is here, behind a paywall.
The Journal of Positive Psychology
Volume 9, Issue 5, 2014
Abstract
Two studies examined whether conciliatory behavior aids self-forgiveness and whether it does so in part by making it seem more morally appropriate. Participants in Study 1 (n = 269) completed an offense-recall procedure; participants in Study 2 (n = 208) imagined a social transgression under conciliatory behavior (yes, no) and receipt of forgiveness (no, ambiguous, yes) conditions. Conciliatory behavior predicted (Study 1) and caused (Study 2) elevated self-forgiveness and increased perceptions of the moral appropriateness of self-forgiveness. Perceived morality consistently mediated the effect of conciliatory behavior on self-forgiveness. Received forgiveness and guilt were considered as additional mechanisms, but received mixed support. Results suggest that conciliatory behavior may influence self-forgiveness in part by satisfying moral prerequisites for self-forgiveness.
The article is here, behind a paywall.
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