American Psychological Association
Press Release
December 9, 2014
Says transparency will help protect human rights in the future
WASHINGTON — The American Psychological Association welcomed the release today of the Executive Summary of the Senate Select Committee on Intelligence report on the CIA’s detention and interrogation program during the George W. Bush administration. The document’s release recognizes American citizens’ right to know about the prior action of their government and is the best way to ensure that, going forward, the United States engages in national security programs that safeguard human rights and comply with international law.
The new details provided by the report regarding the extent and barbarity of torture techniques used by the CIA are sickening and morally reprehensible.
Two psychologists mentioned prominently in the report under pseudonyms, but identified in media reports as James Mitchell and Bruce Jessen, are not members of the American Psychological Association. Jessen was never a member; Mitchell resigned in 2006. Therefore, they are outside the reach of the association’s ethics adjudication process. Regardless of their membership status with APA, if the descriptions of their actions are accurate, they should be held fully accountable for violations of human rights and U.S. and international law.
Last month, the APA announced an independent review of the allegation by New York Times reporter and author James Risen that the association colluded with the Bush administration to support enhanced interrogation techniques that constituted torture. The review is being conducted by attorney David Hoffman of the law office Sidley Austin. Hoffman will be reviewing the released Senate Intelligence Committee report as a part of his APA review. Anyone with relevant information they wish to share with Hoffman is encouraged to communicate with him directly by email or phone at (312) 456-8468.
The American Psychological Association, in Washington, D.C., is the largest scientific and professional organization representing psychology in the United States. APA's membership includes nearly 130,000 researchers, educators, clinicians, consultants and students. Through its divisions in 54 subfields of psychology and affiliations with 60 state, territorial and Canadian provincial associations, APA works to advance the creation, communication and application of psychological knowledge to benefit society and improve people's lives.
Tuesday, December 9, 2014
Cognitive enhancement, legalising opium, and cognitive biases
By Joao Fabiano
Practical Ethics Blog
Originally published November 18, 2014
Suppose you want to enhance your cognition. A scientist hands you two drugs. Drug X has at least 19 controlled studies on the healthy individual showing it is effective, and while a handful of studies report a slight increase in blood pressure, another dozen conclude it is safe and non-addictive. Drug Y is also effective, but it increases mortality, has addiction potential and withdrawal symptoms. Which one do you choose? Great. Before you reach out for Drug X, the scientist warns you, “I should add, however, that Drug Y has been used by certain primitive communities for centuries, while Drug X has not.” Which one do you choose? Should this information have any bearing on your choice? I don’t think so. You probably conclude that primitive societies do all sort of crazy things and you would be better off with actual, double-blind, controlled studies.
The entire blog post is here.
Practical Ethics Blog
Originally published November 18, 2014
Suppose you want to enhance your cognition. A scientist hands you two drugs. Drug X has at least 19 controlled studies on the healthy individual showing it is effective, and while a handful of studies report a slight increase in blood pressure, another dozen conclude it is safe and non-addictive. Drug Y is also effective, but it increases mortality, has addiction potential and withdrawal symptoms. Which one do you choose? Great. Before you reach out for Drug X, the scientist warns you, “I should add, however, that Drug Y has been used by certain primitive communities for centuries, while Drug X has not.” Which one do you choose? Should this information have any bearing on your choice? I don’t think so. You probably conclude that primitive societies do all sort of crazy things and you would be better off with actual, double-blind, controlled studies.
The entire blog post is here.
What we say and what we do: The relationship between real and hypothetical moral choices
By Oriel FeldmanHall, Dean Mobbs, Davy Evans, Lucy Hiscox, Lauren Navrady, & Tim Dalgleish
Cognition. Jun 2012; 123(3): 434–441.
doi: 10.1016/j.cognition.2012.02.001
Abstract
Moral ideals are strongly ingrained within society and individuals alike, but actual moral choices are profoundly influenced by tangible rewards and consequences. Across two studies we show that real moral decisions can dramatically contradict moral choices made in hypothetical scenarios (Study 1). However, by systematically enhancing the contextual information available to subjects when addressing a hypothetical moral problem—thereby reducing the opportunity for mental simulation—we were able to incrementally bring subjects’ responses in line with their moral behaviour in real situations (Study 2). These results imply that previous work relying mainly on decontextualized hypothetical scenarios may not accurately reflect moral decisions in everyday life. The findings also shed light on contextual factors that can alter how moral decisions are made, such as the salience of a personal gain.
Highlights
Cognition. Jun 2012; 123(3): 434–441.
doi: 10.1016/j.cognition.2012.02.001
Abstract
Moral ideals are strongly ingrained within society and individuals alike, but actual moral choices are profoundly influenced by tangible rewards and consequences. Across two studies we show that real moral decisions can dramatically contradict moral choices made in hypothetical scenarios (Study 1). However, by systematically enhancing the contextual information available to subjects when addressing a hypothetical moral problem—thereby reducing the opportunity for mental simulation—we were able to incrementally bring subjects’ responses in line with their moral behaviour in real situations (Study 2). These results imply that previous work relying mainly on decontextualized hypothetical scenarios may not accurately reflect moral decisions in everyday life. The findings also shed light on contextual factors that can alter how moral decisions are made, such as the salience of a personal gain.
Highlights
-
We show people are unable to appropriately judge outcomes of moral behaviour.
- Moral beliefs have weaker impact when there is a presence of significant self-gain.
- People make highly self-serving choices in real moral situations.
- Real moral choices contradict responses to simple hypothetical moral probes.
- Enhancing context can cause hypothetical decisions to mirror real moral decisions.
Monday, December 8, 2014
Moral Saints
By Susan Wolf
The Journal of Philosophy
Vol 79, No. 8, 419-439
I don't know whether there are any moral saints. But if there are, I am glad that neither I nor those about whom I care most are among them. By moral saint I mean a person whose every action is as morally good as possible. Though I shall in a moment acknowledge the variety of types of person that might be thought to satisfy this description, it seems to me that none of these types serve as unequivocally compelling personal ideals. In other words, I believe that moral perfection, in sense of moral saintliness, does not constitute a model of personal well-being toward which it would be particularly rational or good or desirable for a human being to strive.
The entire article is here.
The Journal of Philosophy
Vol 79, No. 8, 419-439
I don't know whether there are any moral saints. But if there are, I am glad that neither I nor those about whom I care most are among them. By moral saint I mean a person whose every action is as morally good as possible. Though I shall in a moment acknowledge the variety of types of person that might be thought to satisfy this description, it seems to me that none of these types serve as unequivocally compelling personal ideals. In other words, I believe that moral perfection, in sense of moral saintliness, does not constitute a model of personal well-being toward which it would be particularly rational or good or desirable for a human being to strive.
The entire article is here.
Harm to others outweighs harm to self in moral decision making
By Molly J. Crockett, Zeb Kurth-Nelson, Jenifer Z. Siegel, Peter Dayan, and Raymond J. Dolan
PNAS 2014 ; published ahead of print November 17, 2014, doi:10.1073/pnas.1408988111
Abstract
Concern for the suffering of others is central to moral decision making. How humans evaluate others’ suffering, relative to their own suffering, is unknown. We investigated this question by inviting subjects to trade off profits for themselves against pain experienced either by themselves or an anonymous other person. Subjects made choices between different amounts of money and different numbers of painful electric shocks. We independently varied the recipient of the shocks (self vs. other) and whether the choice involved paying to decrease pain or profiting by increasing pain. We built computational models to quantify the relative values subjects ascribed to pain for themselves and others in this setting. In two studies we show that most people valued others’ pain more than their own pain. This was evident in a willingness to pay more to reduce others’ pain than their own and a requirement for more compensation to increase others’ pain relative to their own. This ‟hyperaltruistic” valuation of others’ pain was linked to slower responding when making decisions that affected others, consistent with an engagement of deliberative processes in moral decision making. Subclinical psychopathic traits correlated negatively with aversion to pain for both self and others, in line with reports of aversive processing deficits in psychopathy. Our results provide evidence for a circumstance in which people care more for others than themselves. Determining the precise boundaries of this surprisingly prosocial disposition has implications for understanding human moral decision making and its disturbance in antisocial behavior.
Significance
Concern for the welfare of others is a key component of moral decision making and is disturbed in antisocial and criminal behavior. However, little is known about how people evaluate the costs of others’ suffering. Past studies have examined people’s judgments in hypothetical scenarios, but there is evidence that hypothetical judgments cannot accurately predict actual behavior. Here we addressed this issue by measuring how much money people will sacrifice to reduce the number of painful electric shocks delivered to either themselves or an anonymous stranger. Surprisingly, most people sacrifice more money to reduce a stranger’s pain than their own pain. This finding may help us better understand how people resolve moral dilemmas that commonly arise in medical, legal, and political decision making.
The entire article is here.
PNAS 2014 ; published ahead of print November 17, 2014, doi:10.1073/pnas.1408988111
Abstract
Concern for the suffering of others is central to moral decision making. How humans evaluate others’ suffering, relative to their own suffering, is unknown. We investigated this question by inviting subjects to trade off profits for themselves against pain experienced either by themselves or an anonymous other person. Subjects made choices between different amounts of money and different numbers of painful electric shocks. We independently varied the recipient of the shocks (self vs. other) and whether the choice involved paying to decrease pain or profiting by increasing pain. We built computational models to quantify the relative values subjects ascribed to pain for themselves and others in this setting. In two studies we show that most people valued others’ pain more than their own pain. This was evident in a willingness to pay more to reduce others’ pain than their own and a requirement for more compensation to increase others’ pain relative to their own. This ‟hyperaltruistic” valuation of others’ pain was linked to slower responding when making decisions that affected others, consistent with an engagement of deliberative processes in moral decision making. Subclinical psychopathic traits correlated negatively with aversion to pain for both self and others, in line with reports of aversive processing deficits in psychopathy. Our results provide evidence for a circumstance in which people care more for others than themselves. Determining the precise boundaries of this surprisingly prosocial disposition has implications for understanding human moral decision making and its disturbance in antisocial behavior.
Significance
Concern for the welfare of others is a key component of moral decision making and is disturbed in antisocial and criminal behavior. However, little is known about how people evaluate the costs of others’ suffering. Past studies have examined people’s judgments in hypothetical scenarios, but there is evidence that hypothetical judgments cannot accurately predict actual behavior. Here we addressed this issue by measuring how much money people will sacrifice to reduce the number of painful electric shocks delivered to either themselves or an anonymous stranger. Surprisingly, most people sacrifice more money to reduce a stranger’s pain than their own pain. This finding may help us better understand how people resolve moral dilemmas that commonly arise in medical, legal, and political decision making.
The entire article is here.
Sunday, December 7, 2014
The self is moral
We tend to think that our memories determine our identity, but it’s moral character that really makes us who we are
By Nina Strohminger
Aeon Magazine
Originally published November 17, 2014
Here is an excerpt:
Recent studies by the philosopher Shaun Nichols at the University of Arizona and myself support the view that the identity-conferring part of a person is his moral capacities. One of our experiments pays homage to Locke’s thought experiment by asking subjects which of a slew of traits a person would most likely take with him if his soul moved to a new body. Moral traits were considered more likely to survive a body swap than any other type of trait, mental or physical. Interestingly, certain types of memories – those involving people – were deemed fairly likely to survive the trip. But generic episodic memories, such as one’s commute to work, were not. People are not so much concerned with memory as with memory’s ability to connect us to others and our capacity for social action.
(cut)
Why does our identity detector place so much emphasis on moral capacities? These aren’t our most distinctive features. Our faces, our fingertips, our quirks, our autobiographies: any of these would be a more reliable way of telling who’s who. Somewhat paradoxically, identity has less to do with what makes us diļ¬erent from other people than with our shared humanity.
Saturday, December 6, 2014
Denying Problems When We Don’t Like the Solutions
By Duke University
Press Release
Originally published November 6, 2014
Here is an excerpt:
A new study from Duke University finds that people will evaluate scientific evidence based on whether they view its policy implications as politically desirable. If they don't, then they tend to deny the problem even exists.
“Logically, the proposed solution to a problem, such as an increase in government regulation or an extension of the free market, should not influence one’s belief in the problem. However, we find it does,” said co-author Troy Campbell, a Ph.D. candidate at Duke's Fuqua School of Business. “The cure can be more immediately threatening than the problem.”
The study, "Solution Aversion: On the Relation Between Ideology and Motivated Disbelief," appears in the November issue of the Journal of Personality and Social Psychology (viewable here).
The entire article is here.
Press Release
Originally published November 6, 2014
Here is an excerpt:
A new study from Duke University finds that people will evaluate scientific evidence based on whether they view its policy implications as politically desirable. If they don't, then they tend to deny the problem even exists.
“Logically, the proposed solution to a problem, such as an increase in government regulation or an extension of the free market, should not influence one’s belief in the problem. However, we find it does,” said co-author Troy Campbell, a Ph.D. candidate at Duke's Fuqua School of Business. “The cure can be more immediately threatening than the problem.”
The study, "Solution Aversion: On the Relation Between Ideology and Motivated Disbelief," appears in the November issue of the Journal of Personality and Social Psychology (viewable here).
The entire article is here.
Friday, December 5, 2014
Psychologist in "Kids for Cash" Scandal Surrenders License
By Roger DuPuis
The Times Leader
Originally published November 12, 2014
The psychologist brother-in-law of disgraced former Luzerne County judge Michael T. Conahan has given up his license for “gross incompetence, negligence or misconduct” carrying out his past work evaluating juveniles in the county court system, state officials said Wednesday.
The Pennsylvania Board of Psychology said Frank James Vita, of Dorrance Township, “grossly deviated from ethical and professional standards” after reviewing 76 of the cases he had handled.
Vita once was linked to the county’s “Kids for Cash” judicial scandal in a civil suit that alleged he conspired with Conahan and fellow former judge Mark Ciavarella to perform evaluations that led to juveniles being incarcerated in facilities in which the judges had a financial interest.
The entire article is here.
The Times Leader
Originally published November 12, 2014
The psychologist brother-in-law of disgraced former Luzerne County judge Michael T. Conahan has given up his license for “gross incompetence, negligence or misconduct” carrying out his past work evaluating juveniles in the county court system, state officials said Wednesday.
The Pennsylvania Board of Psychology said Frank James Vita, of Dorrance Township, “grossly deviated from ethical and professional standards” after reviewing 76 of the cases he had handled.
Vita once was linked to the county’s “Kids for Cash” judicial scandal in a civil suit that alleged he conspired with Conahan and fellow former judge Mark Ciavarella to perform evaluations that led to juveniles being incarcerated in facilities in which the judges had a financial interest.
The entire article is here.
Moral Injury Is The 'Signature Wound' Of Today's Veterans
Interview with David Wood
NPR
Originally posted November 11, 2014
Here is an excerpt:
On the best therapy for treating this "bruise on the soul"
The biggest thing that [the veterans] told me was that they're carrying around this horrible idea that they are bad people because they've done something bad and they can't ever tell anybody about it — or they don't dare tell anybody about it — and may not even be able to admit it to themselves.
One of the most healing things they have found is to stand in a group of fellow veterans and say, "This is what happened. This is what I saw. This is what I did," and to have their fellow veterans nod and say, "I hear you. I hear you." And just accept it, without saying, "Well, you couldn't help it," or, "You're really a good person at heart."
But just hearing it and accepting it — and not being blamed or castigated for whatever it was that you're feeling bad about. It's that validating kind of listening that is so important to all the therapies that I've seen.
The entire article is here.
NPR
Originally posted November 11, 2014
Here is an excerpt:
On the best therapy for treating this "bruise on the soul"
The biggest thing that [the veterans] told me was that they're carrying around this horrible idea that they are bad people because they've done something bad and they can't ever tell anybody about it — or they don't dare tell anybody about it — and may not even be able to admit it to themselves.
One of the most healing things they have found is to stand in a group of fellow veterans and say, "This is what happened. This is what I saw. This is what I did," and to have their fellow veterans nod and say, "I hear you. I hear you." And just accept it, without saying, "Well, you couldn't help it," or, "You're really a good person at heart."
But just hearing it and accepting it — and not being blamed or castigated for whatever it was that you're feeling bad about. It's that validating kind of listening that is so important to all the therapies that I've seen.
The entire article is here.
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