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, November 29, 2019

This Researcher Exploited Prisoners, Children, and the Elderly. Why Does Penn Honor Him?

Image result for albert kligman
Albert Kligman
Alexander Kafka
The Chronicle of Higher Education
Originally published Nov 8, 2019

Here is an excerpt:

What the university sites don’t mention is how Retin-A and Renova, an anti-wrinkle variation of the retinoic acid compound, were derived from substances first experimentally applied by Kligman’s research team to the skin of inmates at Holmesburg Prison, then a large facility in Philadelphia.

From the 1950s into the 1970s, the prison served as Kligman’s “Kmart of human experimentation,” in the words of Allen M. Hornblum, an author who exhaustively documented the Penn researcher’s projects at Holmesburg in his books Acres of Skin (1998) and Sentenced to Science: One Black Man’s Story of Imprisonment in America (2007).

Colleges are questioning the morality of accepting research funds from Jeffrey Epstein, who was accused of sexually molesting young girls, and the Sacklers, makers of OxyContin.

They are searching their souls over institutional ties to slavery and Jim Crow-era exploitation.

Hornblum and others have asked for decades whether Penn should be honoring Kligman, and Hornblum and Yusef Anthony, the former inmate whose story Hornblum tells in Sentenced to Science, will ask again in a lecture at Princeton next month. The current ethical climate amplifies their question.

The university’s president, Amy Gutmann, and a Penn colleague, the bioethicist Jonathan D. Moreno, recently published a book on bioethics and health care. “They are advising the world on all of these different issues,” Hornblum says, “but they don’t know what’s going on on their own campus? They don’t know it’s wrong?”

Penn says it “regrets the manner in which this research was conducted” and emphasizes the university’s commitment to research ethics. But it has given no indication that it plans to take any action regarding the lectureship or the university’s portrayal of Kligman.

Kligman, who died in 2010, defended his work by saying that experiments on prisoners were common at the time, and he was right. But, Hornblum says, the scale and duration of the Holmesburg experiments stood out even then.

The info is here.

Thursday, November 28, 2019

The unbearable wrongness of William Barr: Secularism doesn't destroy society or moral order

Phil Zuckerman
salon.com
Originally posted November 9, 2019

Here is an excerpt:

When lots of people in a given society stop being religious of their own accord, such organic secularization does not result in the evaporation of morality in society, nor national decay. For instance, the most secular countries in the world today fare much better on nearly every measure of peace, prosperity, and societal well-being — including infant mortality, life expectancy, educational attainment, economic prosperity, freedom, levels of corruption, and so forth — than the most religious countries. In fact, those countries with the highest murder rates — such as Jamaica, Honduras, Guatemala, Colombia, and Brazil — are extremely religious, while those countries with the lowest murder rates — such as Iceland, Canada, Slovenia, Norway, and the Netherlands — are among the most secular nations in the world. Heck, Singapore and the Czech Republic are among the least religious nations on earth, while Brazil and the Philippines are among the most God-worshipping, yet the latter’s murder rates are over ten times higher than the former’s, and the crime rate of never-been-Christian, strongly secular Japan is 80 times lower than El Salvador’s, a Catholic nation neck-deep in worship of Barr’s “Supreme Transcendent Being.”

Similar correlations hold within our own country: on almost every measure of societal well-being — from poverty rates to STD rates to DUIs — the most secular states tend to fare the best, while the most religious tend to fare the worst. For example, among the states with the highest gun violence and murder rates, many are among the most religious — e.g., Louisiana, Alabama, Mississippi, Missouri, Oklahoma, West Virginia, and Arkansas — while among those with the lowest gun violence and murder rates, many are among the least religious states, such as New Hampshire, Vermont, Maine, New York, Washington, Massachusetts, and Minnesota.

Of course, such correlations don’t prove that secularism causes these more positive outcomes experienced by less religious societies. But they do knock the knees out of Barr’s thesis that secularism is a destructive force. For if secularism resulted in moral deterioration, then highly secular societies would be decaying bastions of crime and misery, while the strongly religious would be shining beacons of liberty and harmony. But we find just the opposite reality: the nations with the best overall quality of life are among the most secular countries in the world. And while numerous factors account for the differing degrees of societal well-being — factors that have nothing to do with religion or secularism — that’s exactly the point. Societies thrive or fail because of their social policies, laws, economic opportunities, civil institutions, and government regulations — not because of their faith in God, or lack thereof.

The info is here.

Wednesday, November 27, 2019

The Moral Injury of Pardoning War Crimes

The Editorial Board
The New York Times
Originally posted 22 Nov 19

Here is an excerpt:

That Mr. Trump would pardon men accused or convicted of war crimes should come as little surprise, given that he campaigned on promises to torture the nation’s enemies and kill their families. Mr. Trump in May became the first modern president to pardon a person convicted of war crimes, when he pardoned Michael Behenna, a former Army lieutenant, who had been convicted of killing a prisoner in Iraq.

The president may think he’s supporting men and women in uniform. “When our soldiers have to fight for our country, I want to give them the confidence to fight,” he said in a statement issued by the White House. “We train our boys to be killing machines, then prosecute them when they kill!” he said on Twitter last month.

Whatever the reason, absolving people who commit war crimes does great harm to society in general, and the men and women who served honorably — as far more than “killing machines” — in the wars since the Sept. 11 terrorist attacks in particular.

A nation has to know that military action being taken in its name follows morally defensible rules — that soldiers do not, for instance, kill unarmed civilians or prisoners.

To excuse men who have so flagrantly violated those rules — to treat them as heroes, even — is to cast the idea of just war to the winds. It puts the nation and veterans at risk of moral injury, the shattering of a moral compass.

One of the loudest groups pushing for Mr. Trump’s pardons was United American Patriots, a nonprofit organization that supports numerous soldiers accused of crimes, including Mr. Lorance, Mr. Behenna and Major Golsteyn. Last month, Chief Gallagher sued two of his former lawyers and United American Patriots, alleging that his lawyers tried to delay the case to increase fund-raising for the organization.

Supporters of the pardoned men say the military justice system comes down too hard and too often on honorable soldiers fighting through the fog of war. That wouldn’t explain why United American Patriots has made a cause célèbre of Robert Bales, who pleaded guilty to slaughtering 16 Afghan civilians in their homes during a one-man nighttime rampage in 2012.

The info is here.

Corruption Is Contagious: Dishonesty begets dishonesty, rapidly spreading unethical behavior through a society

Dan Ariely & Ximena Garcia-Rada
Scientific American
September 2019

Here is an excerpt:

This is because social norms—the patterns of behavior that are accepted as normal—impact how people will behave in many situations, including those involving ethical dilemmas. In 1991 psychologists Robert B. Cialdini, Carl A. Kallgren and Raymond R. Reno drew the important distinction between descriptive norms—the perception of what most people do—and injunctive norms—the perception of what most people approve or disapprove of. We argue that both types of norms influence bribery.

Simply put, knowing that others are paying bribes to obtain preferential treatment (a descriptive norm) makes people feel that it is more acceptable to pay a bribe themselves.

Similarly, thinking that others believe that paying a bribe is acceptable (an injunctive norm) will make people feel more comfortable when accepting a bribe request. Bribery becomes normative, affecting people's moral character.

In 2009 Ariely, with behavioral researchers Francesca Gino and Shahar Ayal, published a study showing how powerful social norms can be in shaping dishonest behavior. In two lab studies, they assessed the circumstances in which exposure to others' unethical behavior would change someone's ethical decision-making. Group membership turned out to have a significant effect: When individuals observed an in-group member behaving dishonestly (a student with a T-shirt suggesting he or she was from the same school cheating in a test), they, too, behaved dishonestly. In contrast, when the person behaving dishonestly was an out-group member (a student with a T-shirt from the rival school), observers acted more honestly.

But social norms also vary from culture to culture: What is acceptable in one culture might not be acceptable in another. For example, in some societies giving gifts to clients or public officials demonstrates respect for a business relationship, whereas in other cultures it is considered bribery. Similarly, gifts for individuals in business relationships can be regarded either as lubricants of business negotiations, in the words of behavioral economists Michel André Maréchal and Christian Thöni, or as questionable business practices. And these expectations and rules about what is accepted are learned and reinforced by observation of others in the same group. Thus, in countries where individuals regularly learn that others are paying bribes to obtain preferential treatment, they determine that paying bribes is socially acceptable. Over time the line between ethical and unethical behavior becomes blurry, and dishonesty becomes the “way of doing business.”

The info is here.

Tuesday, November 26, 2019

Engineers need a required course in ethics

Kush Saxena
qz.com
Originally posted November 8, 2019

Here is an except:

Typically, engineers are trained to be laser-focused on solving problems in the most effective and efficient way. And those solutions often have ripple effects in society, and create externalities that must be carefully considered.

Given the pace with which we can deploy technology at scale, the decisions of just a few people can have deep and far-reaching impact.

But in spite of the fact that they build potentially society-altering technologies—such as artificial intelligence—engineers often have no training or exposure to ethics. Many don’t even consider it part of their remit.

But it is. In a world where a few lines of code can impact whether a woman lands a job in tech, or how a criminal is sentenced in court, everyone who touches technology must be qualified to make ethical decisions, however insignificant they may seem at the time.

Engineers need to understand that their work may be used in ways that they never intended and consider the broader impact it can have on the world.

How can tech leaders not only create strong ethical frameworks, but also ensure their employees act with “decency” and abide by the ideals and values they’ve set out? And how can leaders in business, government, and education better equip the tech workforce to consider the broader ethical implications of what they build?

The info is here.

Nurses Wrestling With the Moral Uncertainties of MAiD

mano pierna dedo comida Produce cuidado horneando brazo participación de cerca cuerpo humano ayuda piel envejecimiento mayor enfermera mano a mano apoyo cuidando Envejecido hospicio personas de edad avanzada enfermería sentido Mano amiga Manos cariñosas Cuidado de ancianos mano viejaBarbara Pesut and Sally Thorne
Impact Ethics
Originally posted October 23, 2019

Have you tried to imagine what it is like to be the healthcare provider who provides medical assistance in dying (MAiD)? What would it feel like to go into a strange home, to greet a patient and family, to start an intravenous line, to deliver the medications that rapidly cause death, and then to bring some sort of closure before leaving? Although there has been a great deal of attention paid to the regulation of MAiD, and its accessibility to the Canadian population, we have heard relatively little about the moral experiences of the healthcare providers at the forefront of providing this service. That is surprising in light of the fact that all but 6 of the 6,749 MAiD deaths in Canada that occurred between December 10, 2015 and October 31, 2018 were administered by physicians or nurse practitioners.

In a recent study we interviewed 59 nurses from across Canada, who had diverse experiences with participating in, or choosing not to participate in, the MAiD process. Canada is the first country to allow nurse practitioners to act as both MAiD assessors and providers. Canadian registered nurses also play a key role in providing care to patients and families considering, planning for, or receiving MAiD. We learned a lot about the experiences of being involved in MAiD and about the type of wrestling with moral uncertainty that the involvement can entail. Nurses worked hard to make sense of this radical new end-of-life option. Making sense required some soul searching, some important conversations, and in some cases, encounters with the procedure itself.

Encounters with MAiD were inevitably deeply impactful. Some participants described an emotional overload that was unanticipated and didn’t necessarily fade over time. Others described a deep sense of compassion and purpose—a sense of beauty. Still others described an accumulating sense of distress, a rising tide that they didn’t necessarily know how to deal with. This was particularly true for those nurses who worked alone on multiple cases because they were the sole person willing to provide MAiD. Even those who had experienced MAiD only as observers described an emotional climate within the care environment that was far-reaching.

The info is here.

Monday, November 25, 2019

The MAD Model of Moral Contagion: The role of motivation, attention and design in the spread of moralized content online

William Brady, Molly Crockett, and Jay Van Bavel
PsyArXiv
Originally posted March 11, 2019

Abstract

With over 3 billion users, online social networks represent an important venue for moral and political discourse and have been used to organize political revolutions, influence elections, and raise awareness of social issues. These examples rely on a common process in order to be effective: the ability to engage users and spread moralized content through online networks. Here, we review evidence that expressions of moral emotion play an important role in the spread of moralized content (a phenomenon we call ‘moral contagion’). Next, we propose a psychological model to explain moral contagion. The ‘MAD’ model of moral contagion argues that people have group identity-based motivations to share moral-emotional content; that such content is especially likely to capture our attention; and that the design of social media platforms amplifies our natural motivational and cognitive tendencies to spread such content. We review each component of the model (as well as interactions between components) and raise several novel, testable hypotheses that can spark progress on the scientific investigation of civic engagement and activism, political polarization, propaganda and disinformation, and other moralized behaviors in the digital age.

The research is here.

Racial bias in a medical algorithm favors white patients over sicker black patients

Carolyn Johnson
Scientists discovered racial bias in a widely used medical algorithm that predicts which patients will have complex health needs.  (iStock)The Washington Post
Originally posted October 24, 2019

A widely used algorithm that predicts which patients will benefit from extra medical care dramatically underestimates the health needs of the sickest black patients, amplifying long-standing racial disparities in medicine, researchers have found.

The problem was caught in an algorithm sold by a leading health services company, called Optum, to guide care decision-making for millions of people. But the same issue almost certainly exists in other tools used by other private companies, nonprofit health systems and government agencies to manage the health care of about 200 million people in the United States each year, the scientists reported in the journal Science.

Correcting the bias would more than double the number of black patients flagged as at risk of complicated medical needs within the health system the researchers studied, and they are already working with Optum on a fix. When the company replicated the analysis on a national data set of 3.7 million patients, they found that black patients who were ranked by the algorithm as equally as in need of extra care as white patients were much sicker: They collectively suffered from 48,772 additional chronic diseases.

The info is here.

Sunday, November 24, 2019

Is biohacking ethical? It’s complicated. A new Netflix series explains why.

A baby’s hand sporting a UPC barcode on its wrist holds onto an adult’s finger.Sigal Samuel
www.vox.com
Originally posted October 22, 2019

Here is an excerpt:

Biohacking raises a lot of questions with huge ethical implications. Should biohacking yourself be a human right or should your control over your own body be curtailed — possibly even criminalized — if it’s risky to you or others? (Many biohacking pursuits exist in a legal gray zone but are not yet outright illegal, or not enforced as such. Some new gene therapies profiled in Unnatural Selection, like Jackson Kennedy’s, are approved by the Food and Drug Administration.) Will biohacking enhance life for all of us equally or will it widen the gap between haves and have-nots?

Perhaps we’d do best to strictly limit the use of new technologies like CRISPR. But then again, given that people are dying and these technologies might help, can we morally afford to not use them?

Ethical objections to biohacking

While some people who engage with biohacking view themselves as part of the scientific establishment and often voice ethical concerns about technologies like CRISPR, others have a strong anti-establishment streak.

Unnatural Selection assigns uneven weight to different camps — proponents of the new technologies get more airtime than their critics, perhaps because it’s more visually interesting to watch people inject themselves with new DNA than it is to watch finger-wagging bioethicists warn about risks.

The info is here.