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 Meaningfulness. Show all posts
Showing posts with label Meaningfulness. Show all posts

Friday, February 17, 2023

Free Will Is Only an Illusion if You Are, Too

Alessandra Buccella and Tomáš Dominik
Scientific American
Originally posted January 16, 2023

Here is an excerpt:

In 2019 neuroscientists Uri Maoz, Liad Mudrik and their colleagues investigated that idea. They presented participants with a choice of two nonprofit organizations to which they could donate $1,000. People could indicate their preferred organization by pressing the left or right button. In some cases, participants knew that their choice mattered because the button would determine which organization would receive the full $1,000. In other cases, people knowingly made meaningless choices because they were told that both organizations would receive $500 regardless of their selection. The results were somewhat surprising. Meaningless choices were preceded by a readiness potential, just as in previous experiments. Meaningful choices were not, however. When we care about a decision and its outcome, our brain appears to behave differently than when a decision is arbitrary.

Even more interesting is the fact that ordinary people’s intuitions about free will and decision-making do not seem consistent with these findings. Some of our colleagues, including Maoz and neuroscientist Jake Gavenas, recently published the results of a large survey, with more than 600 respondents, in which they asked people to rate how “free” various choices made by others seemed. Their ratings suggested that people do not recognize that the brain may handle meaningful choices in a different way from more arbitrary or meaningless ones. People tend, in other words, to imagine all their choices—from which sock to put on first to where to spend a vacation—as equally “free,” even though neuroscience suggests otherwise.

What this tells us is that free will may exist, but it may not operate in the way we intuitively imagine. In the same vein, there is a second intuition that must be addressed to understand studies of volition. When experiments have found that brain activity, such as the readiness potential, precedes the conscious intention to act, some people have jumped to the conclusion that they are “not in charge.” They do not have free will, they reason, because they are somehow subject to their brain activity.

But that assumption misses a broader lesson from neuroscience. “We” are our brain. The combined research makes clear that human beings do have the power to make conscious choices. But that agency and accompanying sense of personal responsibility are not supernatural. They happen in the brain, regardless of whether scientists observe them as clearly as they do a readiness potential.

So there is no “ghost” inside the cerebral machine. But as researchers, we argue that this machinery is so complex, inscrutable and mysterious that popular concepts of “free will” or the “self” remain incredibly useful. They help us think through and imagine—albeit imperfectly—the workings of the mind and brain. As such, they can guide and inspire our investigations in profound ways—provided we continue to question and test these assumptions along the way.


Saturday, June 25, 2022

Work group rituals enhance the meaning of work

T. Kima, O. Sezer, et al.
Organizational Behavior and 
Human Decision Processes
Volume 165, July 2021, Pages 197-212

Abstract

The many benefits of finding meaning in work suggest the importance of identifying activities that increase job meaningfulness. The current paper identifies one such activity: engaging in rituals with workgroups. Five studies (N = 1,099) provide evidence that performing group rituals can enhance the meaningfulness of work, and that in turn this meaning can enhance organizational citizenship behaviors (to the benefit of those groups). We first define group rituals both conceptually and empirically, identifying three types of features associated with group rituals—physical actions, psychological import, and communality—and differentiating group rituals from the related concept of group norms (Pilot Studies A and B). We then examine—correlationally in a survey of employed individuals (Study 1a) and experimentally in a study that manipulates the presence or absence of the three types of ritualistic features (Study 1b)—whether performing an activity at work with ritualistic physical, psychological, and communal features (versus an activity with none or just one of these features) is associated with more meaningful work experiences. We test whether this enhanced meaning predicts the extent to which individuals are willing to engage in behaviors enacted on behalf of that group, even without the promise of reward, using organizational citizenship behaviors in Studies 1a–1b and performance on a brainstorming task in Study 2. Taken together, these studies offer a framework for understanding group ritual and offer novel insight into the downstream consequences of employing group rituals in organizational contexts.

Highlights

• Physical, psychological, and communal elements capture group ritual’s core meaning.

• Organizations can employ group rituals to imbue tasks with meaning.

• This meaning can, in turn, enhance organizational citizenship behaviors.

Conclusion

Group rituals are prevalent in countless contexts, from sporting events to religious services to workplaces. Our findings not only suggest that there may be wisdom behind their ubiquity, but also that groups can engineer group activities to increase the success of meaning transfer. A series of ritualistic movements can become a simple—yet effective—tool for enhancing meaning at work. 

Thursday, April 14, 2022

AI won’t steal your job, just make it meaningless

John Danaher
iainews.com
Originally published 18 MAR 22

New technologies are often said to be in danger of making humans redundant, replacing them with robots and AI, and making work disappear altogether. A crisis of identity and purpose might result from that, but Silicon Valley tycoons assure us that a universal basic income could at least take care of people’s material needs, leaving them with plenty of leisure time in which to forge new identities and find new sources of purpose.

This, however, paints an overly simplistic picture. What seems more likely to happen is that new technologies will not make humans redundant at a mass scale, but will change the nature of work, making it worse for many, and sapping the elements that give it some meaning and purpose. It’s the worst of both worlds: we’ll continue working, but our jobs will become increasingly meaningless. 

History has some lessons to teach us here. Technology has had a profound effect on work in the past, not just on the ways in which we carry out our day-to-day labour, but also on how we understand its value. Consider the humble plough. In its most basic form, it is a hand-operated tool, consisting of little more than a pointed stick that scratches a furrow through the soil. This helps a farmer to sow seeds but does little else. Starting in the middle ages, however, more complex, ‘heavy’ ploughs began to be used by farmers in Northern Europe. These heavy ploughs rotated and turned the earth, bringing nutrient rich soils to the surface, and radically altering the productivity of farming. Farming ceased being solely about subsistence. It started to be about generating wealth.

The argument about how the heavy plough transformed the nature of work was advanced by historian Lynn White Jr in his classic study Medieval Technology and Social Change. Writing in the idiom of the early 1960s, he argued that “No more fundamental change in the idea of man’s relation to the soil can be imagined: once man had been part of nature; now he became her exploiter.”

It is easy to trace a line – albeit one that takes a detour through Renaissance mercantilism and the Industrial revolution – from the development of the heavy plough to our modern conception of work. Although work is still an economic necessity for many people, it is not just that. It is something more. We don’t just do it to survive; we do it to thrive. Through our work we can buy into a certain lifestyle and affirm a certain identity. We can develop mastery and cultivate self-esteem; we make a contribution to our societies and a name for ourselves. 

Thursday, January 28, 2021

Automation, work and the achievement gap

Danaher, J., Nyholm, S. 
AI Ethics (2020). 

Abstract

Rapid advances in AI-based automation have led to a number of existential and economic concerns. In particular, as automating technologies develop enhanced competency, they seem to threaten the values associated with meaningful work. In this article, we focus on one such value: the value of achievement. We argue that achievement is a key part of what makes work meaningful and that advances in AI and automation give rise to a number achievement gaps in the workplace. This could limit people’s ability to participate in meaningful forms of work. Achievement gaps are interesting, in part, because they are the inverse of the (negative) responsibility gaps already widely discussed in the literature on AI ethics. Having described and explained the problem of achievement gaps, the article concludes by identifying four possible policy responses to the problem.

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Conclusion

Achievement is an important part of the well-lived life. It is the positive side of responsibility. Where we blame ourselves and others for doing bad things, we also praise ourselves for achieving positive (or value neutral) things. Achievement is particularly important when it comes to meaningful work. One of the problems with widespread automation is that it threatens to undermine at least three of the four main conditions for achievement in the workplace: it can reduce the value of work tasks; reduce the cost of committing to those work tasks; and sever the causal connection between human effort and workplace outcome. This opens up ‘achievement gaps’ in the workplace. There are, however, some potential ways to manage the threat of achievement gaps: we can focus on other aspects of meaningful work; we can find some ways to retain the human touch in the production of workplace outputs; we can emphasise the importance of teamwork in producing valuable outputs; and we can find outlets for achievement outside of the workplace.