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

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.

New Technology Standards Guide Social Work Practice and Education

Susan A. Knight
Social Work Today
Vol. 17 No. 4 P. 10

Today's technological landscape is vastly different from what it was just 10 to 15 years ago. Smartphones have replaced home landlines. Texting has become an accepted form of communication, both personally and professionally. Across sectors—health and human services, education, government, and business—employees conduct all manner of work on tablets and other portable devices. Along with "liking" posts on Facebook, people are tracking hashtags on Twitter, sending messages via Snapchat, and pinning pictures to Pinterest.

To top it all off, it seems that there's always a fresh controversy emerging because someone shared something questionable on a social media platform for the general public to see and critique.

Like every other field, social work practice is dealing with issues, challenges, and risks that were previously nonexistent. The NASW and Association of Social Work Boards (ASWB) Standards for Technology and Social Work Practice, dating back to 2005, was in desperate need of a rework in order to address all the changes and complexities within the technological environment that social workers are forced to contend with.

The newly released updated standards are the result of a collaborative effort between four major social work organizations: NASW, ASWB, the Clinical Social Work Association (CSWA), and the Council on Social Work Education (CSWE). "The intercollaboration in the development of the technology standards provides one consensus product and resource for social workers to refer to," says Mirean Coleman, MSW, LICSW, CT, clinical manager of NASW.

The article is here.

Wednesday, August 16, 2017

Learning morality through gaming

Jordan Erica Webber
The Guardian
Originally published 13 August 2017

Here is an excerpt:

Whether or not you agree with Snowden’s actions, the idea that playing video games could affect a person’s ethical position or even encourage any kind of philosophical thought is probably surprising. Yet we’re used to the notion that a person’s thinking could be influenced by the characters and conundrums in books, film and television; why not games? In fact, games have one big advantage that makes them especially useful for exploring philosophical ideas: they’re interactive.

As any student of philosophy will tell you, one of the primary ways of engaging with abstract questions is through thought experiments. Is Schrödinger’s cat dead or alive? Would you kill one person to save five? A thought experiment presents an imagined scenario (often because it wouldn’t be viable to perform the experiment in real life) to test intuitions about the consequences.

Video games, too, are made up of counterfactual narratives that test the player: here is a scenario, what would you do? Unlike books, film and television, games allow you to act on your intuition. Can you kill a character you’ve grown to know over hours of play, if it would save others?

The article is here.

What Does Patient Autonomy Mean for Doctors and Drug Makers?

Christina Sandefur
The Conversation
Originally published July 26, 2017

Here is an excerpt:

Although Bateman-House fears that deferring to patients comes at the expense of physician autonomy, she also laments that physicians currently abuse the freedom they have, failing to spend enough time with their patients, which she says undermines a patient’s ability to make informed medical decisions.

Even if it’s true that physician consultations aren’t as thorough as they once were, patients today have better access to health care information than ever before. According to the Pew Research Center, two-thirds of U.S. adults have broadband internet in their homes, and 13 percent who lack it can access the internet through a smartphone. Pew reports that more than half of adult internet users go online to get information on medical conditions, 43 percent on treatments, and 16 percent on drug safety. Yet despite their desire to research these issues online, 70 percent still sought out additional information from a doctor or other professional.

In other words, people are making greater efforts to learn about health care on their own. True, not all such information on the internet is accurate. But encouraging patients to seek out information from multiple sources is a good thing. In fact, requiring government approval of treatments may lull patients into a false sense of security. As Connor Boyack, president of the Libertas Institute, points out, “Instead of doing their own due diligence and research, the overwhelming majority of people simply concern themselves with whether or not the FDA says a certain product is okay to use.” But blind reliance on a government bureaucracy is rarely a good idea.

The article can be found here.

Tuesday, August 15, 2017

The ethical argument against philanthropy

Olivia Goldhill
Quartz
Originally posted July 22, 2017

Exceptionally wealthy people aren’t a likeable demographic, but they have an easy way to boost personal appeal: Become an exceptionally wealthy philanthropist. When the rich use their money to support a good cause, we’re compelled to compliment their generosity and praise their selfless work.

This is entirely the wrong response, according to Rob Reich, director of the Center for Ethics in Society at Stanford University.

Big philanthropy is, he says, “the odd encouragement of a plutocratic voice in a democratic society.” By offering philanthropists nothing but gratitude, we allow a huge amount of power to go unchecked. “Philanthropy, if you define it as the deployment of private wealth for some public influence, is an exercise of power. In a democratic society, power deserves scrutiny,” he adds.

A philanthropic foundation is a form of unaccountable power quite unlike any other organization in society. Government is at least somewhat beholden to voters, and private companies must contend with marketplace competition and the demands of shareholders.

But until the day that government services alleviate all human need, perhaps we should be willing to overlook the power dynamics of philanthropy—after all, surely charity in unchecked form is better than nothing?

The article is here.

Inferences about moral character moderate the impact of consequences on blame and praise

Jenifer Z. Siegel, Molly J.Crockett, and Raymond J. Dolan
Cognition
Volume 167, October 2017, Pages 201-211

Abstract

Moral psychology research has highlighted several factors critical for evaluating the morality of another’s choice, including the detection of norm-violating outcomes, the extent to which an agent caused an outcome, and the extent to which the agent intended good or bad consequences, as inferred from observing their decisions. However, person-centered accounts of moral judgment suggest that a motivation to infer the moral character of others can itself impact on an evaluation of their choices. Building on this person-centered account, we examine whether inferences about agents’ moral character shape the sensitivity of moral judgments to the consequences of agents’ choices, and agents’ role in the causation of those consequences. Participants observed and judged sequences of decisions made by agents who were either bad or good, where each decision entailed a trade-off between personal profit and pain for an anonymous victim. Across trials we manipulated the magnitude of profit and pain resulting from the agent’s decision (consequences), and whether the outcome was caused via action or inaction (causation). Consistent with previous findings, we found that moral judgments were sensitive to consequences and causation. Furthermore, we show that the inferred character of an agent moderated the extent to which people were sensitive to consequences in their moral judgments. Specifically, participants were more sensitive to the magnitude of consequences in judgments of bad agents’ choices relative to good agents’ choices. We discuss and interpret these findings within a theoretical framework that views moral judgment as a dynamic process at the intersection of attention and social cognition.

The article is here.

Monday, August 14, 2017

AI Is Inventing Languages Humans Can’t Understand. Should We Stop It?

Mark Wilson
Co.Design
Originally posted July 14, 2017

Here is an excerpt:

But how could any of this technology actually benefit the world, beyond these theoretical discussions? Would our servers be able to operate more efficiently with bots speaking to one another in shorthand? Could microsecond processes, like algorithmic trading, see some reasonable increase? Chatting with Facebook, and various experts, I couldn’t get a firm answer.

However, as paradoxical as this might sound, we might see big gains in such software better understanding our intent. While two computers speaking their own language might be more opaque, an algorithm predisposed to learn new languages might chew through strange new data we feed it more effectively. For example, one researcher recently tried to teach a neural net to create new colors and name them. It was terrible at it, generating names like Sudden Pine and Clear Paste (that clear paste, by the way, was labeled on a light green). But then they made a simple change to the data they were feeding the machine to train it. They made everything lowercase–because lowercase and uppercase letters were confusing it. Suddenly, the color-creating AI was working, well, pretty well! And for whatever reason, it preferred, and performed better, with RGB values as opposed to other numerical color codes.

Why did these simple data changes matter? Basically, the researcher did a better job at speaking the computer’s language. As one coder put it to me, “Getting the data into a format that makes sense for machine learning is a huge undertaking right now and is more art than science. English is a very convoluted and complicated language and not at all amicable for machine learning.”

The article is here.

Moral alchemy: How love changes norms

Rachel W. Magid and Laura E.Schulz
Cognition
Volume 167, October 2017, Pages 135-150

Abstract

We discuss a process by which non-moral concerns (that is concerns agreed to be non-moral within a particular cultural context) can take on moral content. We refer to this phenomenon as moral alchemy and suggest that it arises because moral obligations of care entail recursively valuing loved ones’ values, thus allowing propositions with no moral weight in themselves to become morally charged. Within this framework, we predict that when people believe a loved one cares about a behavior more than they do themselves, the moral imperative to care about the loved one’s interests will raise the value of that behavior, such that people will be more likely to infer that third parties will see the behavior as wrong (Experiment 1) and the behavior itself as more morally important (Experiment 2) than when the same behaviors are considered outside the context of a caring relationship. The current study confirmed these predictions.

The article is here.

Sunday, August 13, 2017

Ethical and legal considerations in psychobiography

Jason D Reynolds and Taewon Choi
American Psychologist 2017 Jul-Aug;72(5):446-458

Abstract

Despite psychobiography's long-standing history in the field of psychology, there has been relatively little discussion of ethical issues and guidelines in psychobiographical research. The Ethics Code of the American Psychological Association (APA) does not address psychobiography. The present article highlights the value of psychobiography to psychology, reviews the history and current status of psychobiography in the field, examines the relevance of existing APA General Principles and Ethical Standards to psychobiographical research, and introduces a best practice ethical decision-making model to assist psychologists working in psychobiography. Given the potential impact of psychologists' evaluative judgments on other professionals and the lay public, it is emphasized that psychologists and other mental health professionals have a high standard of ethical vigilance in conducting and reporting psychobiography.

The article is here.