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, May 31, 2018

The Case of Dr. Oz: Ethics, Evidence, and Does Professional Self-Regulation Work?

Jon Tilburt, Megan Allyse, and Frederic Hafferty
AMA Journal of Ethics
February 2017, Volume 19, Number 2: 199-206.

Abstract

Dr. Mehmet Oz is widely known not just as a successful media personality donning the title “America’s Doctor®,” but, we suggest, also as a physician visibly out of step with his profession. A recent, unsuccessful attempt to censure Dr. Oz raises the issue of whether the medical profession can effectively self-regulate at all. It also raises concern that the medical profession’s self-regulation might be selectively activated, perhaps only when the subject of professional censure has achieved a level of public visibility. We argue here that the medical profession must look at itself with a healthy dose of self-doubt about whether it has sufficient knowledge of or handle on the less visible Dr. “Ozes” quietly operating under the profession’s presumptive endorsement.

The information is here.

What did Hannah Arendt really mean by the banality of evil?

Thomas White
Aeon.co
Originally published April 23, 2018

Here is an excerpt:

Arendt dubbed these collective characteristics of Eichmann ‘the banality of evil’: he was not inherently evil, but merely shallow and clueless, a ‘joiner’, in the words of one contemporary interpreter of Arendt’s thesis: he was a man who drifted into the Nazi Party, in search of purpose and direction, not out of deep ideological belief. In Arendt’s telling, Eichmann reminds us of the protagonist in Albert Camus’s novel The Stranger (1942), who randomly and casually kills a man, but then afterwards feels no remorse. There was no particular intention or obvious evil motive: the deed just ‘happened’.

This wasn’t Arendt’s first, somewhat superficial impression of Eichmann. Even 10 years after his trial in Israel, she wrote in 1971:
I was struck by the manifest shallowness in the doer [ie Eichmann] which made it impossible to trace the uncontestable evil of his deeds to any deeper level of roots or motives. The deeds were monstrous, but the doer – at least the very effective one now on trial – was quite ordinary, commonplace, and neither demonic nor monstrous.
The banality-of-evil thesis was a flashpoint for controversy. To Arendt’s critics, it seemed absolutely inexplicable that Eichmann could have played a key role in the Nazi genocide yet have no evil intentions. Gershom Scholem, a fellow philosopher (and theologian), wrote to Arendt in 1963 that her banality-of-evil thesis was merely a slogan that ‘does not impress me, certainly, as the product of profound analysis’. Mary McCarthy, a novelist and good friend of Arendt, voiced sheer incomprehension: ‘[I]t seems to me that what you are saying is that Eichmann lacks an inherent human quality: the capacity for thought, consciousness – conscience. But then isn’t he a monster simply?’

The information is here.

Wednesday, May 30, 2018

Reining It In: Making Ethical Decisions in a Forensic Practice

Donna M. Veraldi and Lorna Veraldi
A Paper Presented to American College of Forensic Psychology
34th Annual Symposium, San Diego, CA

Here is an excerpt:

Ethical dilemmas sometimes require making difficult choices among competing ethical principles and values. This presentation will discuss ethical dilemmas arising from the use of coercion and deception in forensic practice. In a forensic practice, the choice is not as simple as “do no harm” or “tell the truth.” What is and is not acceptable in terms of using various forms of pressure on individuals or of assisting agencies that put pressure on individuals? How much information should forensic psychologists share with individuals about evaluation techniques? What does informed consent
mean in the context of a forensic practice where many of the individuals with whom we interact are not there by choice?

The information is here.

Google's Mysterious AI Ethics Board Should Be Transparent Like Axon's

Sam Shead
Forbes.com
Originally published April 27, 2018

A new artificial intelligence ethics (AI) board was announced this week by Axon — the US company behind the taser weapon — but the AI ethics board many people still want to know about remains shrouded in mystery.

Google quietly set up an AI ethics board in 2014 following the £400 million acquisition of a London AI lab called DeepMind, which hopes to one day build machines with human-level intelligence that will have a profound impact on the society we live in. Who sits on that board, how often that board meets, or what that board discusses, has remained a closely guarded company secret, despite DeepMind cofounder Mustafa Suleyman (who lobbied for the creation of the board) saying in 2016 that Google will publicise the names of those on it.

This week, Axon, a US company that develops body cameras for police officers and weapons for the law enforcement market, demonstrated the kind of transparency that Google should aspire towards when it announced an AI ethics board to "help guide the development of Axon's AI-powered devices and services".

The information is here.

Tuesday, May 29, 2018

Ethics debate as pig brains kept alive without a body

Pallab Ghosh
BBC.com
Originally published April 27, 2018

Researchers at Yale University have restored circulation to the brains of decapitated pigs, and kept the organs alive for several hours.

Their aim is to develop a way of studying intact human brains in the lab for medical research.

Although there is no evidence that the animals were aware, there is concern that some degree of consciousness might have remained.

Details of the study were presented at a brain science ethics meeting held at the National Institutes of Health (NIH) in Bethesda in Maryland on 28 March.

The work, by Prof Nenad Sestan of Yale University, was discussed as part of an NIH investigation of ethical issues arising from neuroscience research in the US.

Prof Sestan explained that he and his team experimented on more than 100 pig brains.

The information is here.

Choosing partners or rivals

The Harvard Gazette
Originally published April 27, 2018

Here is the conclusion:

“The interesting observation is that natural selection always chooses either partners or rivals,” Nowak said. “If it chooses partners, the system naturally moves to cooperation. If it chooses rivals, it goes to defection, and is doomed. An approach like ‘America First’ embodies a rival strategy which guarantees the demise of cooperation.”

In addition to shedding light on how cooperation might evolve in a society, Nowak believes the study offers an instructive example of how to foster cooperation among individuals.

“With the partner strategy, I have to accept that sometimes I’m in a relationship where the other person gets more than me,” he said. “But I can nevertheless provide an incentive structure where the best thing the other person can do is to cooperate with me.

“So the best I can do in this world is to play a strategy such that the other person gets the maximum payoff if they always cooperate,” he continued. “That strategy does not prevent a situation where the other person, to some extent, exploits me. But if they exploit me, they get a lower payoff than if they fully cooperated.”

The information is here.

Monday, May 28, 2018

This Suicide Pod Dubbed 'the Tesla of Death' Lets You Kill Yourself Peacefully

Loukia Papadopoulos
Interesting Engineering
Originally posted April 27, 2018

A new controversial pod for ending one’s life is on the market and it is being dubbed the Tesla of death and its founder, the Elon Musk of suicide. The pod, developed by euthanasia campaigner Dr. Philip Nitschke, is called the Sarco and it seeks to revolutionize the way we die.

The Sarco's website features a thought-provoking question on its landing page. “What if we had more than mere dignity to look forward to on our last day on this planet?” reads the site.

A description of the pod goes on to explain that “the elegant design was intended to suggest a sense of occasion: of travel to a ‘new destination’, and to dispel the ‘yuk’ factor.” If this sounds like a macabre joke, rest assured it is not.

The article is here.

The ethics of experimenting with human brain tissue

Nita Farahany, and others
Nature
Originally published April 25, 2018

If researchers could create brain tissue in the laboratory that might appear to have conscious experiences or subjective phenomenal states, would that tissue deserve any of the protections routinely given to human or animal research subjects?

This question might seem outlandish. Certainly, today’s experimental models are far from having such capabilities. But various models are now being developed to better understand the human brain, including miniaturized, simplified versions of brain tissue grown in a dish from stem cells — brain organoids. And advances keep being made.

These models could provide a much more accurate representation of normal and abnormal human brain function and development than animal models can (although animal models will remain useful for many goals). In fact, the promise of brain surrogates is such that abandoning them seems itself unethical, given the vast amount of human suffering caused by neurological and psychiatric disorders, and given that most therapies for these diseases developed in animal models fail to work in people. Yet the closer the proxy gets to a functioning human brain, the more ethically problematic it becomes.

The information is here.


Sunday, May 27, 2018

​The Ethics of Neuroscience - A Different Lens



New technologies are allowing us to have control over the human brain like never before. As we push the possibilities we must ask ourselves, what is neuroscience today and how far is too far?

The world’s best neurosurgeons can now provide treatments for things that were previously untreatable, such as Parkinson’s and clinical depression. Many patients are cured, while others develop side effects such as erratic behaviour and changes in their personality. 

Not only do we have greater understanding of clinical psychology, forensic psychology and criminal psychology, we also have more control. Professional athletes and gamers are now using this technology – some of it untested – to improve performance. However, with these amazing possibilities come great ethical concerns.

This manipulation of the brain has far-reaching effects, impacting the law, marketing, health industries and beyond. We need to investigate the capabilities of neuroscience and ask the ethical questions that will determine how far we can push the science of mind and behaviour.