Katarzyna Cantarero, Piotr Szarota, E. Stamkou, M. Navas & A. del Carmen Dominguez Espinosa
The Journal of Social Psychology
Pages 1-16 | Received 02 Jan 2017, Accepted 25 Apr 2017, Published online: 14 Aug 2017
ABSTRACT
In this article we show that when analyzing attitude towards lying in a cross-cultural setting, both the beneficiary of the lie (self vs other) and the context (private life vs. professional domain) should be considered. In a study conducted in Estonia, Ireland, Mexico, The Netherlands, Poland, Spain, and Sweden (N = 1345), in which participants evaluated stories presenting various types of lies, we found usefulness of relying on the dimensions. Results showed that in the joint sample the most acceptable were other-oriented lies concerning private life, then other-oriented lies in the professional domain, followed by egoistic lies in the professional domain; and the least acceptance was shown for egoistic lies regarding one’s private life. We found a negative correlation between acceptance of a behavior and the evaluation of its deceitfulness.
Here is an excerpt:
Research shows differences in reactions to moral transgressions depending on the culture of the respondent as culture influences our moral judgments (e.g., Gold, Colman, & Pulford, 2014; Graham, Meindl, Beall, Johnson, & Zhang, 2016). For example, when analyzing transgressions of community (e.g., hearing children talking with their teacher the same way as they do towards their peers) Indian participants showed more moral outrage than British participants (Laham, Chopra, Lalljee, & Parkinson, 2010). Importantly, one of the main reasons why we can observe cross-cultural differences in reactions to moral transgressions is that culture influences our perception of whether an act itself constitutes a moral transgression at all (Haidt, 2001; Haidt & Joseph, 2004; Shweder, Mahapatra, & Miller, 1987; Shweder, Much, Mahapatra, & Park, 1997). Haidt, Koller and Dias (1993) showed that Brazilian participants would perceive some acts of victimless yet offensive actions more negatively than did Americans. The authors argue that for American students some of the acts that were being evaluated (e.g., using an old flag of ones’ country to clean the bathroom) fall outside the moral domain and are only a matter of social convention, whereas Brazilians would perceive them as morally wrong.
The paper is here.
Thursday, September 21, 2017
Wednesday, September 20, 2017
What is moral injury, and how does it affect journalists covering bad stuff?
Thomas Ricks
Foreign Policy
Originally published September 5, 2017
Here is an excerpt:
They noted that moral injury is the damage done to a “person’s conscience or moral compass by perpetrating, witnessing, or failing to prevent acts that transgress personal moral and ethical values or codes of conduct.”
While not all journalists were affected the same way, the most common reactions were feelings of guilt at not having done enough personally to help refugees and shame at the behavior of others, such as local authorities, they wrote.
Journalists with children had more moral injury-related distress while those working alone said they were more likely to have acted in ways that violated their own moral code. Those who said they had not received enough support from their organization were more likely to admit seeing things they perceived as morally wrong. Less control over resources to report on the crisis also correlated significantly with moral injury. And moral injury scores correlated significantly with guilt. Greater guilt, in turn, was noted by journalists covering the story close to home and by those who had assisted refugees, the report added.
Feinstein and Storm wrote that moral injury can cause “considerable emotional upset.” They noted that journalists reported symptoms of intrusion. While they didn’t go into detail, intrusion can mean flashbacks, nightmares and unwanted memories. These can disrupt normal functioning. In my view, guilt and shame can also be debilitating.
The article is here.
Foreign Policy
Originally published September 5, 2017
Here is an excerpt:
They noted that moral injury is the damage done to a “person’s conscience or moral compass by perpetrating, witnessing, or failing to prevent acts that transgress personal moral and ethical values or codes of conduct.”
While not all journalists were affected the same way, the most common reactions were feelings of guilt at not having done enough personally to help refugees and shame at the behavior of others, such as local authorities, they wrote.
Journalists with children had more moral injury-related distress while those working alone said they were more likely to have acted in ways that violated their own moral code. Those who said they had not received enough support from their organization were more likely to admit seeing things they perceived as morally wrong. Less control over resources to report on the crisis also correlated significantly with moral injury. And moral injury scores correlated significantly with guilt. Greater guilt, in turn, was noted by journalists covering the story close to home and by those who had assisted refugees, the report added.
Feinstein and Storm wrote that moral injury can cause “considerable emotional upset.” They noted that journalists reported symptoms of intrusion. While they didn’t go into detail, intrusion can mean flashbacks, nightmares and unwanted memories. These can disrupt normal functioning. In my view, guilt and shame can also be debilitating.
The article is here.
Companies should treat cybersecurity as a matter of ethics
Thomas Lee
The San Francisco Chronicle
Originally posted September 2, 2017
Here is an excerpt:
An ethical code will force companies to rethink how they approach research and development. Instead of making stuff first and then worrying about data security later, companies will start from the premise that they need to protect consumer privacy before they start designing new products and services, Harkins said.
There is precedent for this. Many professional organizations like the American Medical Association and American Bar Association require members to follow a code of ethics. For example, doctors must pledge above all else not to harm a patient.
A code of ethics for cybersecurity will no doubt slow the pace of innovation, said Maurice Schweitzer, a professor of operations, information and decisions at the University of Pennsylvania’s Wharton School.
Ultimately, though, following such a code could boost companies’ reputations, Schweitzer said. Given the increasing number and severity of hacks, consumers will pay a premium for companies dedicated to security and privacy from the get-go, he said.
In any case, what’s wrong with taking a pause so we can catch our breath? The ethical quandaries technology poses to mankind are only going to get more complex as we increasingly outsource our lives to thinking machines.
That’s why a code of ethics is so important. Technology may come and go, but right and wrong never changes.
The article is here.
The San Francisco Chronicle
Originally posted September 2, 2017
Here is an excerpt:
An ethical code will force companies to rethink how they approach research and development. Instead of making stuff first and then worrying about data security later, companies will start from the premise that they need to protect consumer privacy before they start designing new products and services, Harkins said.
There is precedent for this. Many professional organizations like the American Medical Association and American Bar Association require members to follow a code of ethics. For example, doctors must pledge above all else not to harm a patient.
A code of ethics for cybersecurity will no doubt slow the pace of innovation, said Maurice Schweitzer, a professor of operations, information and decisions at the University of Pennsylvania’s Wharton School.
Ultimately, though, following such a code could boost companies’ reputations, Schweitzer said. Given the increasing number and severity of hacks, consumers will pay a premium for companies dedicated to security and privacy from the get-go, he said.
In any case, what’s wrong with taking a pause so we can catch our breath? The ethical quandaries technology poses to mankind are only going to get more complex as we increasingly outsource our lives to thinking machines.
That’s why a code of ethics is so important. Technology may come and go, but right and wrong never changes.
The article is here.
Tuesday, September 19, 2017
Massive genetic study shows how humans are evolving
Bruno Martin
Nature
Originally published 06 September 2017
Here is an excerpt:
Why these late-acting mutations might lower a person’s genetic fitness — their ability to reproduce and spread their genes — remains an open question.
The authors suggest that for men, it could be that those who live longer can have more children, but this is unlikely to be the whole story. So scientists are considering two other explanations for why longevity is important. First, parents surviving into old age in good health can care for their children and grandchildren, increasing the later generations’ chances of surviving and reproducing. This is sometimes known as the ‘grandmother hypothesis’, and may explain why humans tend to live long after menopause.
Second, it’s possible that genetic variants that are explicitly bad in old age are also harmful — but more subtly — earlier in life. “You would need extremely large samples to see these small effects,” says Iain Mathieson, a population geneticist at the University of Pennsylvania in Philadelphia, so that’s why it’s not yet possible to tell whether this is the case.
The researchers also found that certain groups of genetic mutations, which individually would not have a measurable effect but together accounted for health threats, appeared less often in people who were expected to have long lifespans than in those who weren't. These included predispositions to asthma, high body mass index and high cholesterol. Most surprising, however, was the finding that sets of mutations that delay puberty and childbearing are more prevalent in long-lived people.
The article is here.
Note: This article is posted, in part, because evolution is not emphasized in the field of psychology. There are psychologists who believe that humans did not evolve in the way other plants and animals evolved. I have argued in lectures and workshops that we humans are not in our final form.
Nature
Originally published 06 September 2017
Here is an excerpt:
Why these late-acting mutations might lower a person’s genetic fitness — their ability to reproduce and spread their genes — remains an open question.
The authors suggest that for men, it could be that those who live longer can have more children, but this is unlikely to be the whole story. So scientists are considering two other explanations for why longevity is important. First, parents surviving into old age in good health can care for their children and grandchildren, increasing the later generations’ chances of surviving and reproducing. This is sometimes known as the ‘grandmother hypothesis’, and may explain why humans tend to live long after menopause.
Second, it’s possible that genetic variants that are explicitly bad in old age are also harmful — but more subtly — earlier in life. “You would need extremely large samples to see these small effects,” says Iain Mathieson, a population geneticist at the University of Pennsylvania in Philadelphia, so that’s why it’s not yet possible to tell whether this is the case.
The researchers also found that certain groups of genetic mutations, which individually would not have a measurable effect but together accounted for health threats, appeared less often in people who were expected to have long lifespans than in those who weren't. These included predispositions to asthma, high body mass index and high cholesterol. Most surprising, however, was the finding that sets of mutations that delay puberty and childbearing are more prevalent in long-lived people.
The article is here.
Note: This article is posted, in part, because evolution is not emphasized in the field of psychology. There are psychologists who believe that humans did not evolve in the way other plants and animals evolved. I have argued in lectures and workshops that we humans are not in our final form.
The strategic moral self: Self-presentation shapes moral dilemma judgments
Sarah C. Roma and Paul Conway
Journal of Experimental Social Psychology
Volume 74, January 2018, Pages 24–37
Abstract
Research has focused on the cognitive and affective processes underpinning dilemma judgments where causing harm maximizes outcomes. Yet, recent work indicates that lay perceivers infer the processes behind others' judgments, raising two new questions: whether decision-makers accurately anticipate the inferences perceivers draw from their judgments (i.e., meta-insight), and, whether decision-makers strategically modify judgments to present themselves favorably. Across seven studies, a) people correctly anticipated how their dilemma judgments would influence perceivers' ratings of their warmth and competence, though self-ratings differed (Studies 1–3), b) people strategically shifted public (but not private) dilemma judgments to present themselves as warm or competent depending on which traits the situation favored (Studies 4–6), and, c) self-presentation strategies augmented perceptions of the weaker trait implied by their judgment (Study 7). These results suggest that moral dilemma judgments arise out of more than just basic cognitive and affective processes; complex social considerations causally contribute to dilemma decision-making.
The article is here.
Journal of Experimental Social Psychology
Volume 74, January 2018, Pages 24–37
Abstract
Research has focused on the cognitive and affective processes underpinning dilemma judgments where causing harm maximizes outcomes. Yet, recent work indicates that lay perceivers infer the processes behind others' judgments, raising two new questions: whether decision-makers accurately anticipate the inferences perceivers draw from their judgments (i.e., meta-insight), and, whether decision-makers strategically modify judgments to present themselves favorably. Across seven studies, a) people correctly anticipated how their dilemma judgments would influence perceivers' ratings of their warmth and competence, though self-ratings differed (Studies 1–3), b) people strategically shifted public (but not private) dilemma judgments to present themselves as warm or competent depending on which traits the situation favored (Studies 4–6), and, c) self-presentation strategies augmented perceptions of the weaker trait implied by their judgment (Study 7). These results suggest that moral dilemma judgments arise out of more than just basic cognitive and affective processes; complex social considerations causally contribute to dilemma decision-making.
The article is here.
Monday, September 18, 2017
Hindsight Bias in Depression
Julia Groß, Hartmut Blank, Ute J. Bayen
Clinical Psychological Science
First published date: August-07-2017
Abstract
People tend to be biased by outcome knowledge when looking back on events. This phenomenon is known as hindsight bias. Clinical intuition and theoretical accounts of affect-regulatory functions of hindsight bias suggest a link between hindsight bias and depression, but empirical evidence is scarce. In two experiments, participants with varying levels of depressive symptoms imagined themselves in everyday scenarios that ended positively or negatively and completed hindsight and affect measures. Participants with higher levels of depression judged negative outcomes, but not positive outcomes, as more foreseeable and more inevitable in hindsight. For negative outcomes, they also misremembered prior expectations as more negative than they initially were. This memory hindsight bias was accompanied by disappointment, suggesting a relation to affect-regulatory malfunction. We propose that “depressive hindsight bias” indicates a negative schema of the past and that it sustains negative biases in depression.
The research is here.
Clinical Psychological Science
First published date: August-07-2017
Abstract
People tend to be biased by outcome knowledge when looking back on events. This phenomenon is known as hindsight bias. Clinical intuition and theoretical accounts of affect-regulatory functions of hindsight bias suggest a link between hindsight bias and depression, but empirical evidence is scarce. In two experiments, participants with varying levels of depressive symptoms imagined themselves in everyday scenarios that ended positively or negatively and completed hindsight and affect measures. Participants with higher levels of depression judged negative outcomes, but not positive outcomes, as more foreseeable and more inevitable in hindsight. For negative outcomes, they also misremembered prior expectations as more negative than they initially were. This memory hindsight bias was accompanied by disappointment, suggesting a relation to affect-regulatory malfunction. We propose that “depressive hindsight bias” indicates a negative schema of the past and that it sustains negative biases in depression.
The research is here.
Artificial wombs could soon be a reality. What will this mean for women?
Helen Sedgwick
The Guardian
Originally posted Monday 4 September 2017
Here is an excerpt:
There is a danger that whoever pays for the technology behind ectogenesis would have the power to decide how, when and for whose benefit it is used. It could be the state or private insurance companies trying to avoid the unpredictable costs of traditional childbirth. Or, it could become yet another advantage available only to the privileged, with traditional pregnancies becoming associated with poverty, or with a particular class or race. Would babies gestated externally have advantages over those born via the human body? Or, if artificial gestation turns out to be cheaper than ordinary pregnancy, could it become an economic necessity forced on some?
But an external womb could also lead to a new equality in parenthood and consequently change the structure of our working and private lives. Given time, it could dismantle the gender hierarchies within our society. Given more time, it could eliminate the differences between the sexes in our biology. Once parental roles are equal, there will be no excuse for male-dominated boardrooms or political parties, or much of the other blatant inequality we see today.
Women’s rights are never more emotive than when it comes to a woman’s right to choose. While pregnancy occurs inside a woman’s body, women have some control over it, at least. But what happens when a foetus can survive entirely outside the body? How will our legislation stand up when viability begins at conception? There are fundamental questions about what rights we give to embryos outside the body (think of the potential for harvesting “spare parts” from unwanted foetuses). There is also the possibility of pro-life activists welcoming this process as an alternative to abortion – with, in the worst case, women being forced to have their foetuses extracted and gestated outside their bodies.
The article is here.
The Guardian
Originally posted Monday 4 September 2017
Here is an excerpt:
There is a danger that whoever pays for the technology behind ectogenesis would have the power to decide how, when and for whose benefit it is used. It could be the state or private insurance companies trying to avoid the unpredictable costs of traditional childbirth. Or, it could become yet another advantage available only to the privileged, with traditional pregnancies becoming associated with poverty, or with a particular class or race. Would babies gestated externally have advantages over those born via the human body? Or, if artificial gestation turns out to be cheaper than ordinary pregnancy, could it become an economic necessity forced on some?
But an external womb could also lead to a new equality in parenthood and consequently change the structure of our working and private lives. Given time, it could dismantle the gender hierarchies within our society. Given more time, it could eliminate the differences between the sexes in our biology. Once parental roles are equal, there will be no excuse for male-dominated boardrooms or political parties, or much of the other blatant inequality we see today.
Women’s rights are never more emotive than when it comes to a woman’s right to choose. While pregnancy occurs inside a woman’s body, women have some control over it, at least. But what happens when a foetus can survive entirely outside the body? How will our legislation stand up when viability begins at conception? There are fundamental questions about what rights we give to embryos outside the body (think of the potential for harvesting “spare parts” from unwanted foetuses). There is also the possibility of pro-life activists welcoming this process as an alternative to abortion – with, in the worst case, women being forced to have their foetuses extracted and gestated outside their bodies.
The article is here.
Sunday, September 17, 2017
Genitals photographed, shared by UPMC hospital employees: a common violation in health care industry
David Wenner
The Patriot News/PennLive.com
Updated September 16, 2017
You might assume anyone in healthcare would know better. Smart phones aren't new. Health care providers have long wrestled with the patient privacy- and medical ethics-related ramifications. Yet once again, smart phones have contributed to a very public black eye for a health care provider.
UPMC Bedford in Everett, Pa. has been cited by the Pennsylvania Department of Health after employees snapped and shared photos and video of an unconscious patient who needed surgery to remove an object from a genital. Numerous employees, including two doctors, were disciplined for being present.
It's not the first time unauthorized photos were taken of a hospital patient and shared or posted on social media.
The Patriot News/PennLive.com
Updated September 16, 2017
You might assume anyone in healthcare would know better. Smart phones aren't new. Health care providers have long wrestled with the patient privacy- and medical ethics-related ramifications. Yet once again, smart phones have contributed to a very public black eye for a health care provider.
UPMC Bedford in Everett, Pa. has been cited by the Pennsylvania Department of Health after employees snapped and shared photos and video of an unconscious patient who needed surgery to remove an object from a genital. Numerous employees, including two doctors, were disciplined for being present.
It's not the first time unauthorized photos were taken of a hospital patient and shared or posted on social media.
- Last year, a nurse in New York lost her license after taking a smart phone photo of an unconscious patient's penis and sending it to some of her co-workers. She also pleaded guilty to misdemeanor criminal charges.
- The Los Angeles Times in 2013 wrote about an anesthesiologist in California who put a sticker of a mustache on the face of an unconscious female patient, with a nurse's aid then taking a picture. That article also reported allegations of a medical device salesman taking photos of a naked woman without her knowledge.
- In 2010, employees at a hospital in Florida were disciplined after taking and posting online photos of a shark attack victim who didn't survive. No one was fired, with the hospital concluding the incident was the "result of poor judgement rather than malicious intent," according to an article in Radiology Today.
- Many such incidents have involved nursing homes. An article published by the American Association of Nurse Assessment Coordination in 2016 stated, "In the shadow of the social media revolution, a disturbing trend has begun to emerge of [nursing home] employees posting and sharing degrading images of their residents on social media." An investigation published by ProPublica in 2015 detailed 47 cases since 2012 of workers at nursing homes and assisted living facilities sharing photos or videos of residents on Facebook.
The behavioural ecology of irrational behaviours
Philippe Huneman Johannes Martens
History and Philosophy of the Life Sciences
September 2017, 39:23
Abstract
Natural selection is often envisaged as the ultimate cause of the apparent rationality exhibited by organisms in their specific habitat. Given the equivalence between selection and rationality as maximizing processes, one would indeed expect organisms to implement rational decision-makers. Yet, many violations of the clauses of rationality have been witnessed in various species such as starlings, hummingbirds, amoebas and honeybees. This paper attempts to interpret such discrepancies between economic rationality (defined by the main axioms of rational choice theory) and biological rationality (defined by natural selection). After having distinguished two kinds of rationality we introduce irrationality as a negation of economic rationality by biologically rational decision-makers. Focusing mainly on those instances of irrationalities that can be understood as exhibiting inconsistency in making choices, i.e. as non-conformity of a given behaviour to axioms such as transitivity or independence of irrelevant alternatives, we propose two possible families of Darwinian explanations that may account for these apparent irrationalities. First, we consider cases where natural selection may have been an indirect cause of irrationality. Second, we consider putative cases where violations of rationality axioms may have been directly favored by natural selection. Though the latter cases (prima facie) seem to clearly contradict our intuitive representation of natural selection as a process that maximizes fitness, we argue that they are actually unproblematic; for often, they can be redescribed as cases where no rationality axiom is violated, or as situations where no adaptive solution exists in the first place.
The article is here.
History and Philosophy of the Life Sciences
September 2017, 39:23
Abstract
Natural selection is often envisaged as the ultimate cause of the apparent rationality exhibited by organisms in their specific habitat. Given the equivalence between selection and rationality as maximizing processes, one would indeed expect organisms to implement rational decision-makers. Yet, many violations of the clauses of rationality have been witnessed in various species such as starlings, hummingbirds, amoebas and honeybees. This paper attempts to interpret such discrepancies between economic rationality (defined by the main axioms of rational choice theory) and biological rationality (defined by natural selection). After having distinguished two kinds of rationality we introduce irrationality as a negation of economic rationality by biologically rational decision-makers. Focusing mainly on those instances of irrationalities that can be understood as exhibiting inconsistency in making choices, i.e. as non-conformity of a given behaviour to axioms such as transitivity or independence of irrelevant alternatives, we propose two possible families of Darwinian explanations that may account for these apparent irrationalities. First, we consider cases where natural selection may have been an indirect cause of irrationality. Second, we consider putative cases where violations of rationality axioms may have been directly favored by natural selection. Though the latter cases (prima facie) seem to clearly contradict our intuitive representation of natural selection as a process that maximizes fitness, we argue that they are actually unproblematic; for often, they can be redescribed as cases where no rationality axiom is violated, or as situations where no adaptive solution exists in the first place.
The article is here.
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