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

Friday, July 6, 2018

Can we collaborate with robots or will they take our place at work?

TU/e Research Project
ethicsandtechnology.eu

Here is an excerpt:

Finding ways to collaborate with robots

In this project, the aim is to understand how robotisation in logistics can be advanced whilst maintaining workers’ sense of meaning in work and general well-being, thereby preventing or undoing resilience towards robotisation. Sven Nyholm says: “People typically find work meaningful if they work within a well-functioning team or if they view their work as serving some larger purpose beyond themselves. Could human-robot collaborations be experienced as team-work? Would it be any kind of mistake to view a robot as a colleague? The thought of having a robot as a collaborator can seem a little weird. And yes, the increasingly robotized work environment is scary, but it is exciting at the same time. The further robotisation at work could give workers new important responsibilities and skills, which can in turn strengthen the feeling of doing meaningful work”.

The information in here.

People who think their opinions are superior to others are most prone to overestimating their relevant knowledge and ignoring chances to learn more

Tom Stafford
Blog Post: Research Digest
Originally posted May 31, 2018

Here is an excerpt:

Finally and more promisingly, the researchers found some evidence that belief superiority can be dented by feedback. If participants were told that people with beliefs like theirs tended to score poorly on topic knowledge, or if they were directly told that their score on the topic knowledge quiz was low, this not only reduced their belief superiority, it also caused them to seek out the kind of challenging information they had previously neglected in the headlines task (though the evidence for this behavioural effect was mixed).

The studies all involved participants accessed via Amazon’s Mechanical Turk, allowing the researchers to work with large samples of Americans for each experiment. Their findings mirror the well-known Dunning-Kruger effect – Kruger and Dunning showed that for domains such as judgments of grammar, humour or logic, the most skilled tend to underestimate their ability, while the least skilled overestimate it. Hall and Raimi’s research extends this to the realm of political opinions (where objective assessment of correctness is not available), showing that the belief your opinion is better than other people’s tends to be associated with overestimation of your relevant knowledge.

The article is here.

Thursday, July 5, 2018

Crispr Fans Fight for Egalitarian Access to Gene Editing

Megan Molteni
Wired.com
Originally posted June 6, 2018

Here is an excerpt:

Like any technology, the applications of gene editing tech will be shaped by the values of the societies that wield it. Which is why a conversation about equitable access to Crispr quickly becomes a conversation about redistributing some of the wealth and education that has been increasingly concentrated in smaller and smaller swaths of the population over the past three decades. Today the richest 1 percent of US families control a record-high 38.6 percent of the country’s wealth. The fear is that Crispr won’t disrupt current inequalities, it’ll just perpetuate them.

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CrisprCon excels at providing a platform to raise these kinds of big picture problems and moral quagmires. But in its second year, it was still light on solutions. The most concrete examples came from a panel of people pursuing ecotechnologies—genetic methods for changing, controlling, or even exterminating species in the wild (disclosure: I moderated the panel).

The information is here.

On the role of descriptive norms and subjectivism in moral judgment

Andrew E. Monroe, Kyle D. Dillon, Steve Guglielmo, Roy F. Baumeister
Journal of Experimental Social Psychology
Volume 77, July 2018, Pages 1-10.

Abstract

How do people evaluate moral actions, by referencing objective rules or by appealing to subjective, descriptive norms of behavior? Five studies examined whether and how people incorporate subjective, descriptive norms of behavior into their moral evaluations and mental state inferences of an agent's actions. We used experimental norm manipulations (Studies 1–2, 4), cultural differences in tipping norms (Study 3), and behavioral economic games (Study 5). Across studies, people increased the magnitude of their moral judgments when an agent exceeded a descriptive norm and decreased the magnitude when an agent fell below a norm (Studies 1–4). Moreover, this differentiation was partially explained via perceptions of agents' desires (Studies 1–2); it emerged only when the agent was aware of the norm (Study 4); and it generalized to explain decisions of trust for real monetary stakes (Study 5). Together, these findings indicate that moral actions are evaluated in relation to what most other people do rather than solely in relation to morally objective rules.

Highlights

• Five studies tested the impact of descriptive norms on judgments of blame and praise.

• What is usual, not just what is objectively permissible, drives moral judgments.

• Effects replicate even when holding behavior constant and varying descriptive norms.

• Agents had to be aware of a norm for it to impact perceivers' moral judgments.

• Effects generalize to explain decisions of trust for real monetary stakes.

The research is here.

Wednesday, July 4, 2018

Curiosity and What Equality Really Means

Atul Gawande
The New Yorker
Originally published June 2, 2018

Here is an excerpt:

We’ve divided the world into us versus them—an ever-shrinking population of good people against bad ones. But it’s not a dichotomy. People can be doers of good in many circumstances. And they can be doers of bad in others. It’s true of all of us. We are not sufficiently described by the best thing we have ever done, nor are we sufficiently described by the worst thing we have ever done. We are all of it.

Regarding people as having lives of equal worth means recognizing each as having a common core of humanity. Without being open to their humanity, it is impossible to provide good care to people—to insure, for instance, that you’ve given them enough anesthetic before doing a procedure. To see their humanity, you must put yourself in their shoes. That requires a willingness to ask people what it’s like in those shoes. It requires curiosity about others and the world beyond your boarding zone.

We are in a dangerous moment because every kind of curiosity is under attack—scientific curiosity, journalistic curiosity, artistic curiosity, cultural curiosity. This is what happens when the abiding emotions have become anger and fear. Underneath that anger and fear are often legitimate feelings of being ignored and unheard—a sense, for many, that others don’t care what it’s like in their shoes. So why offer curiosity to anyone else?

Once we lose the desire to understand—to be surprised, to listen and bear witness—we lose our humanity. Among the most important capacities that you take with you today is your curiosity. You must guard it, for curiosity is the beginning of empathy. When others say that someone is evil or crazy, or even a hero or an angel, they are usually trying to shut off curiosity. Don’t let them. We are all capable of heroic and of evil things. No one and nothing that you encounter in your life and career will be simply heroic or evil. Virtue is a capacity. It can always be lost or gained. That potential is why all of our lives are of equal worth.

The article is here.

Tuesday, July 3, 2018

What does a portrait of Erica the android tell us about being human?

Nigel Warburton
The Guardian
Originally posted September 9, 2017

Here are two excerpts:

Another traditional answer to the question of what makes us so different, popular for millennia, has been that humans have a non-physical soul, one that inhabits the body but is distinct from it, an ethereal ghostly wisp that floats free at death to enjoy an after-life which may include reunion with other souls, or perhaps a new body to inhabit. To many of us, this is wishful thinking on an industrial scale. It is no surprise that survey results published last week indicate that a clear majority of Britons (53%) describe themselves as non-religious, with a higher percentage of younger people taking this enlightened attitude. In contrast, 70% of Americans still describe themselves as Christians, and a significant number of those have decidedly unscientific views about human origins. Many, along with St Augustine, believe that Adam and Eve were literally the first humans, and that everything was created in seven days.

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Today a combination of evolutionary biology and neuroscience gives us more plausible accounts of what we are than Descartes did. These accounts are not comforting. They reverse the priority and emphasise that we are animals and provide no evidence for our non-physical existence. Far from it. Nor are they in any sense complete, though there has been great progress. Since Charles Darwin disabused us of the notion that human beings are radically different in kind from other apes by outlining in broad terms the probable mechanics of evolution, evolutionary psychologists have been refining their hypotheses about how we became this kind of animal and not another, why we were able to surpass other species in our use of tools, communication through language and images, and ability to pass on our cultural discoveries from generation to generation.

The article is here.

Monday, July 2, 2018

Eugenics never went away

Robert A Wilson
aeon.com
Originally posted June 5, 2018

Here is an excerpt:

Eugenics survivors are those who have lived through eugenic interventions, which typically begin with being categorised as less than fully human – as ‘feeble-minded’, as belonging to a racialised ethnic group assumed to be inferior, or as having a medical condition, such as epilepsy, presumed to be heritable. That categorisation enters them into a eugenics pipeline.

Each such pipeline has a distinctive shape. The Alberta pipeline involved institutionalisation at training schools for the ‘feeble-minded’ or mentally deficient, followed by a recommendation of sterilisation by a medical superintendent, which was then approved by the Eugenics Board, and executed without consent. Alberta’s introduction of guidance clinics also allowed eugenic sterilisation to reach into the non-institutionalised population, particularly schools.

What roles have the stories of eugenics survivors played in understanding eugenics? For the most part and until recently, these first-person narratives have been absent from the historical study of eugenics. On its traditional view, according to which eugenics ended around 1945, this is entirely understandable. The number of survivors dwindles over time, and those who survived often chose, as did many in Alberta, to bracket off rather than re-live their past. Yet the limited presence of survivor narratives in the study of eugenics also stems from a corresponding limit in the safe and receptive audience for those narratives.

What Does an Infamous Biohacker’s Death Mean for the Future of DIY Science?

Kristen Brown
The Atlantic
Originally posted May 5, 2018

Here are two excerpts:

At just 28, Traywick was among the most infamous figures in the world of biohacking—the grandiose CEO of a tiny company called Ascendance Biomedical whose goal was to develop and test new gene therapies without the expense and rigor of clinical trials or the oversight of the FDA. Traywick wanted to cure cancer, herpes, HIV, and even aging, and he wanted to do it without having to deal with the rules and safety precautions of regulators and industry standards.

“There are breakthroughs in the world that we can actually bring to market in a way that wouldn’t require us to butt up against the FDA’s walls, but instead walk around them,” Traywick told me the first time I met him in person, during a biotech conference in San Francisco last January.

To “walk around” regulators, Ascendance and other biohackers typically rely on testing products on themselves. Self-experimentation, although strongly discouraged by agencies like the FDA, makes it difficult for regulators to intervene. The rules that govern drug development simply aren’t written to oversee what an individual might do to themselves.

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The biggest shame, said Zayner, is that we’ll never get the chance to see how Traywick might have matured once he’d been in the biohacking sphere a little longer.

Whatever their opinion of Traywick, everyone who knew him agreed that he was motivated by an extreme desire to make drugs more widely available for those who need them.

The information is here.

Sunday, July 1, 2018

What Trump Administration Corruption Lays Bare: Ineffectual Ethics Rules

Eliza Newlin Carney
The American Prospect
Originally published June 28, 2018

Here is an excerpt:

What’s most stunning about Pruitt’s never-ending ethics saga is not the millions in taxpayer dollars he wasted on first-class, military and private travel to exotic locales, on ‘round the clock security details and on over-the-top office furnishings. The real shocker is that federal ethics officials, having amassed an extraordinary paper trail showing that Pruitt violated multiple rules that bar self-dealing, employee retaliation, unauthorized pay raises and more, have been essentially helpless to do anything about it.

And therein lies the root problem exposed by this administration’s utter disregard for ethics norms: Executive Branch ethics laws are alarmingly weak and out of date. For decades, ethics watchdogs have warned Congress that a patchwork of agencies and officers scattered throughout the government lack the resources and authority to really police federal ethics violations. But since past administrations have typically paid a bit more attention to the Office of Government Ethics (OGE), which oversees executive branch ethics programs, the holes in federal oversight have gone largely unnoticed.

But now that we have a president who, along with much of his cabinet, appears entirely impervious to the OGE’s guidelines and warnings, as well as to a torrent of unfavorable news coverage, the system’s shortfalls have become impossible to ignore. In theory, the Justice Department, the Office of White House Counsel, or Congress could fill in the gaps to help check this administration’s abuses. But none of Trump’s Hill allies or administration appointees has shown the slightest inclination to hold him to account.

The information is here.