Social values and beliefs systems are playing an increasingly influential role in shaping the attitudes and behavior of individuals and organizations towards the employment relationship. Many individuals seek a broader meaning in their work that will let them feel that they are contributing to the broader community. For many organizations, a willingness to behave ethically and assume responsibility for social and environmental consequences of their activities has become essential to maintaining their 'license to operate.' The appearance of these trends in (...) individual and organizational behavior towards outcomes that are more explicitly congruent with ethical and social values has significant implications for understanding the psychological contracts being created today. In this paper, we examine issues associated with the psychological contract and ethical standards of behavior, focusing on both the individual and organizational levels. (shrink)

This article considers the issue of opacity as a problem for socially consequential mechanisms of classification and ranking, such as spam filters, credit card fraud detection, search engines, news trends, market segmentation and advertising, insurance or loan qualification, and credit scoring. These mechanisms of classification all frequently rely on computational algorithms, and in many cases on machine learning algorithms to do this work. In this article, I draw a distinction between three forms of opacity: opacity as intentional corporate or state (...) secrecy, opacity as technical illiteracy, and an opacity that arises from the characteristics of machine learning algorithms and the scale required to apply them usefully. The analysis in this article gets inside the algorithms themselves. I cite existing literatures in computer science, known industry practices, and do some testing and manipulation of code as a form of lightweight code audit. I argue that recognizing the distinct forms of opacity that may be coming into play in a given application is a key to determining which of a variety of technical and non-technical solutions could help to prevent harm. (shrink)

ABSTRACTEmotional distractors can impair perception of subsequently presented targets, a phenomenon called emotion-induced blindness. Do emotional distractors lose their power to disrupt perception when appearing with increased frequency, perhaps due to desensitisation or enhanced recruitment of proactive control? Non-emotional tasks, such as the Stroop, have revealed that high frequency distractors or conflict lead to reduced interference, and distractor frequency appears to modulate attentional capture by emotional distractors in spatial attention tasks. But emotion-induced blindness is thought to reflect perceptual competition between (...) targets and emotional distractors, and it is unclear whether high frequency emotional stimuli cause less disruption at this relatively early stage of processing. In four experiments, participants searched streams of images for a rotated target image. A negative or neutral distractor appeared before the target, and their relative frequency was manipulated. Across all exper... (shrink)

Ontologies formally represent reality in a way that limits ambiguity and facilitates automated reasoning and data fusion, but is often daunting to the non-technical user. Thus, many researchers have endeavored to hide the formal syntax and semantics of ontologies behind the constructs of Controlled Natural Languages (CNLs), which retain the formal properties of ontologies while simultaneously presenting that information in a comprehensible natural language format. In this paper, we build upon previous work in this field by evaluating prospects of implementing (...) International Technology Alliance Controlled English (ITACE) as a middleware for ontology editing. We also discuss at length a prototype of a natural language conversational interface application designed to facilitate ontology editing via the formulation of CNL constructs. (shrink)

In this paper, I reconstruct Hobbes’ theory of self-love. I then examine Hume’s arguements that (i) self-love does not properly account for moral behavior and (ii) self-love is unnecessary for moral theory. I argue that Hobbesian self-love can account for both of Hume’s objections. Further, I use an analysis of Hobbes’ Deliberation to show, contra Hume, that self-love does not entail a lack of intention in moral action.

In the past 50 years, ethical concerns concerning human experimentation have arisen with the advancement of new medical research and technology. While the benefits of human experimentation are well known in the fields of biology, psychology, sociology, and medicine, the conditions of human subject research have been persistently controversial. This book discusses ethical perspectives, emerging developments and global challenged of patient rights. Topics include effective medical informed consent; rights to health and dental care; the ethics of HIV screening targeted to (...) the seriously mentally ill; and problems in ethics for medical publication. (shrink)

This essential book provides a comprehensive explanation of the key topics and debates arising in the philosophy of psychology. In editors William O'Donohue and Richard Kitchener's thoughtful examination, philosophy and psychology converge on several themes of great importance such as the foundations of knowledge, the nature of science, rationality, behaviorism, cognitive science, folk psychology, neuropsychology, psychoanalysis, professionalism, and research ethics. The Philosophy of Psychology also provides an in-depth discussion of ethics in counseling and psychiatry while exploring the diverse topics (...) listed above. The internationally renowned group of contributors to this volume both stimulating and informative. The Philosophy of Psychology will be invaluable for students and academics in theories and systems in psychology, cognitive psychology, cognitive science, philosophy of the social sciences, philosophy of the mind, and related courses. (shrink)

This article analyses the ‘live’ virtual human in ABBA Voyage, the long-awaited concert reunion of the Swedish pop group ABBA, via Vilém Flusser’s concept of the digital apparition. It first argues for these virtual performers (dubbed ‘ABBA-tars’) to be understood as externalized computational codes which shift the grounds of ownership over and consent to the use of one’s likeness. They are also key to disproportionate and as yet unaccountable power held by technology companies. Secondly, ABBA Voyage’s presentation of ABBA as (...) their past selves places time in a capitalism of immateriality profiting from the protean temporality of bodies. This temporal discombobulation thwarts finitude and confounds time in meanings of life, death and growth. The article thus addresses urgent confrontations between actual and virtual humans placed in the same physical environment, and paves the way for thinking about how we are going to deal and live with their virtuality. (shrink)

A memory of John -- Wonder -- Meister Eckhart -- Landscape -- Absence -- Dawn -- Mass -- Balance -- Ageing -- Death -- Postscript.

This article illustrates how racial capitalism can enhance understandings of data, capital, and inequality through an in-depth study of digital platforms used for intervening in gender-based violence. Specifically, we examine an emergent sociotechnical strategy that uses software platforms and artificial intelligence chatbots to offer users emergency assistance, education, and a means to report and build evidence against perpetrators. Our analysis details how two reporting apps construct data to support institutionally legible narratives of violence, highlighting overlooked racialised dimensions of the data (...) capital generated through their use. We draw attention to how they reinforce property relations built on extraction and ownership, capital accumulation that reinforces benefits derived through data property relations and ownership, and the commodification of diversity and inclusion. Recognising these patterns are not unique to anti-violence apps, we reflect on how this example aids in understanding how racial capitalism becomes a constitutive element of digital platforms, which more generally extract information from users, rely on complex financial partnerships, and often sustain problematic relationships with the criminal legal system. We conclude with a discussion of how racial capitalism can advance scholarship at the intersections of data and power. (shrink)

In such an unsheltered world, it may sound naive to suggest that this might be the moment to invoke and awaken beauty, yet this is exactly the claim that this ...

Beginning in 1953 the American Psychological Association (APA) has advanced twelve iterations of a professional ethical code. In recent years the adequacy of the Ethics Code as well as APA’s ethics enforcement has come under increased scrutiny. In 2015 the APA empaneled an Ethics Commission which made a series of recommendations; however, the Commission itself as well as its recommendations are also controversial. This paper presents criticisms of the Ethics Code that have generally not been discussed in the previous literature.

Foundations of Economic Personalism is a series of three book-length monographs, each closely examining a significant dimension of the Center for Economic Personalism's unique synthesis of Christian personalism and free-economic market theory. In the aftermath of the momentous geo-political and economic changes of the late 1980s, a small group of Christian social ethicists began to converse with free-market economists over the morality of market activity. This interdisciplinary exchange eventually led to the founding of a new academic subdiscipline under the rubric (...) of economic personalism. These scholars attempt to integrate economic theory, history, and methodology with Christian personalism's stress upon human dignity, humane social structures, and social justice. This second volume in the series surveys the anthropological foundations to the disciplines of economics and moral theology. The first part of the book presents an overview of the German, French, and Polish branches of personalist thought. Particular attention is given to theological anthropology, especially as it is developed by such thinkers as Emmanuel Mounier, Max Scheler, Gabriel Marcel, Karol Wojtyla, and Emil Brunner. Part two surveys models of human nature that have been espoused by various schools of free-market thought—including mainstream neoclassical economics. In conclusion, the authors demonstrate how an expanded understanding of human nature can augment the ability of economic science to model and predict human behavior. (shrink)

This book will interest typological and historical linguists at graduate level and above.

​The motivation for this volume is simple. For a variety of reasons, clinical psychologists have long shown considerable interest in the philosophy of science. When logical positivism gained currency in the 1930s, psychologists were among the most avid readers of what these philosophers had to say about science. Part of the critique of Skinner’s radical behaviorism and thus behavior therapy was that it relied on, and thus was logically dependent on, the truth of logical positivism—a claim decisively refuted both historically (...) and logically by L.D. Smith (1986) in his important Behaviorism and Logical Positivism: A Reassessment of the Alliance. ​. (shrink)

Artificial Intelligence (AI), especially of the machine learning (ML) variety, is used by health care organizations to assist with a number of tasks, including diagnosing patients and optimizing operational workflows. AI products already proliferate the health care market, with usage increasing as the technology matures. Although AI may potentially revolutionize health care, the use of AI in health settings also leads to risks ranging from violating patient privacy to implementing a biased algorithm. This chapter begins with a broad overview of (...) health care AI and how it is currently used. We then adopt a “lifecycle” approach to discussing issues with health care AI. We start by discussing the legal and ethical issues pertaining to how data to build AI are gathered in health care settings, focusing on privacy. Next, we turn to issues in algorithm development, especially algorithmic bias. We then discuss AI deployment to treat patients, focusing on informed consent. Finally, we will discuss existing oversight mechanisms for health AI in the United States: liability and regulation. (shrink)

During the early twentieth century, the Bermuda Biological Station for Research (BBSR) functioned as a multipurpose scientific site. Jointly founded by New York University, Harvard University, and the Bermuda Natural History Society, the BBSR created opportunities for a mostly US-based set of practitioners to study animal biology in the field. I argue that mixed gender field stations like the BBSR supported professional advancement in science, while also operating as important places for women and men to experiment with the social and (...) cultural work of identity formation, courtship and marriage, and social critique. Between 1903 and 1930, the BBSR functioned as a laboratory of domesticity, a temporary scientific household in British Bermuda where women and men interacted with established colonial ideologies about science, sex difference, and racial hierarchy in their public and private accounts of doing biology and socializing in the field. Viewing field stations as generative of multiple forms of labor offers a corrective to narratives within the history of biology, in which scientific practices are considered to be the principal forms of output produced by practitioners in the field. Understanding how women and men at the BBSR engaged with (and at times critiqued) the politics of gender and race from the periphery of U.S. networks of biology suggests that we might view field stations as shaping not only academic science but also domestic life and fields as disparate as fiction and the law. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Navigating Hard Situations that Medical School Cannot Prepare You ForJenna BennettI imagined my first experience with grief as a medical student would be peaceful and measured, prompted by the quiet and peaceful [End Page 88] passing of an elderly individual who lived a long life, surrounded by loving family members comforting each other and reminiscing. Of course, I knew things would get harder—I just didn't expect it to be (...) during my first clinical experience as a medical student.My vision for my first experience with grief as a medical student was idealistic, but I was not unfamiliar with grief on a professional or personal basis. Prior to medical school, I was an aide at a long-term care facility. Many patients were on hospice, so end-of-life care and conversations took place daily without fear or shame. Deaths in this setting had happened as I envisioned—a natural course after a long life. Most of the time, the patients and their families were prepared and accepting. It was, of course, a somber occasion no matter how prepared everyone was, but death was almost never unexpected or met with anything other than tearful acceptance. As an aide, I felt honored to provide care at the end of one's life.In my personal life, I had similarly lost elderly family members. Although it was upsetting to have my loved ones pass away, no matter how much time we had to prepare, my family and I were never blind-sided and had time to discuss final wishes and cherish time together; however, for my family, there was one exception to this. When I was young, my father unexpectedly passed away from a heroin overdose. He was alone when he died, not even 30 years old.For a long time, I was ashamed of my father's death. I was very young, and I didn't understand the nature of addiction. I was angry, confused, and embarrassed. As a result, I created my own version that I thought was more palatable, for years telling everyone he had passed away surrounded by a loving family after a long battle with lung cancer.Over the years, I came to terms with my father's death. I learned that substance use is a disease, not a choice. I forgave my dad, along with eventually also forgiving myself for my years of denial and shame. His struggles and death ended up being a large motivation to pursue a career in the medical field, along with being a key part of my identity that I no longer hesitate to share. Despite having matured in this way long before starting medical school, I now recognize I still had some lingering rejection of the wide reality of tragedies that exist in our world.My first clinical experience as a medical student was a 3-week rotation with pediatric hospitalists. By the halfway point of this rotation, I was having a great time and was excited to finally be working with patients after months of sitting in lecture halls and late nights in the library. Of course, all the children we saw were sick, which was hard to see, but all the patients either had viral infections or chronic, but usually non-life-threatening, conditions. Therefore, everyone in our service rapidly improved with minimal interventions, and almost everyone was able to go home after just a few days. I was also encouraged by how loving and knowledgeable all of the family members of the patients were. Even when family members were upset and occasionally took frustrations out on the physicians I was working with, I was not shaken and empathized entirely, as I knew the families' reactions resulted from love and concern for their children. Overall, these initial experiences with patients and their families maintained my optimism that things wouldn't get emotionally hard for me anytime soon, but life, and subsequently medicine, do not wait for you to be ready.I was chatting with my attending one morning toward the latter half of this rotation. Another care team came into our small workroom, which was not unusual, but I could immediately tell something was different... (shrink)

With the introduction of new information communication technologies, employers are increasingly engaging in social media screening, also known as cybervetting, as part of their hiring process. Our research, using an online survey with 482 participants, investigates young people’s concerns with their publicly available social media data being used in the context of job hiring. Grounded in stakeholder theory, we analyze the relationship between young people’s concerns with social media screening and their gender, job seeking status, privacy concerns, and social media (...) use. We find that young people are generally not comfortable with social media screening. A key finding of this research is that concern for privacy for public information on social media cannot be fully explained by some “traditional” variables in privacy research. The research extends stakeholder theory to identify how social media data ethics should be inextricably linked to organizational practices. The findings have theoretical implications for a rich conceptualization of stakeholders in an age of social media and practical implications for organizations engaging in cybervetting. (shrink)

This paper applies basic concepts of Logic-Based Therapy (LBT) to the case of a person in recovery from drug and alcohol addiction after relapse. The paper has been written in partial fulfillment of the requirements for the online Practical Reasoning course taught by Dr. Elliot D. Cohen at Indian River State College.

Music training is associated with enhanced executive function but little is known about the extent to which harmonic aspects of musical training are associated with components of executive function. In the current study, an array of cognitive tests associated with one or more components of executive function, was administered to young adult musicians and non-musicians. To investigate how harmonic aspects of musical training relate to executive function, a test of the ability to compose a four-part harmony was developed and administered (...) to musicians. We tested the working hypothesis that musicians would outperform non-musicians on measures of executive function, and that among musicians, the ability to harmonize would correlate positively with measures of executive function. Results indicate that musicians outperformed non-musicians on the Tower of London task, a measure of planning and problem-solving. Group differences were not detected on tasks more selective for inhibitory control, conflict resolution, or working memory. Among musicians, scores on the harmony assessment were positively correlated with performance of the Tower of London task. Taken together, the current results support a strong relationship between musicianship and planning and problem solving abilities, and indicate that the ability to harmonize is associated with components of executive function contributing to planning and problem solving. (shrink)

This article critically reviews what is known about the ethical status of psychologists’ putative involvement with enhanced interrogations and torture (EITs). We examine three major normative ethical accounts (utilitarian, deontic, and virtue ethics) of EITs and conclude, contra the American Psychological Association, that reasonable arguments can be made that in certain cases the use of EITs is ethical and even, in certain circumstances, morally obligatory. We suggest that this moral question is complex as it has competing moral values involved, that (...) is, the humane treatment of detainee competes with the ethical value/duty/virtue of protecting innocent third parties. We also suggest that there is an ethical duty to minimize harm by making only judicious and morally responsible allegations against the psychologists alleged to be involved in EITs. Finally, we make recommendations regarding completing the historical record, improvements in the professional ethics code, and the moral treatment of individuals accused in this controversy. (shrink)

This paper will explore the 1948 Universal Declaration of Human Rights as an exemplar of political mythmaking, a genre of narrative designed to channel and thereby to quell social anxiety and to orient select groups toward desirable beliefs and practices. One of the Declaration’s most fundamental and forceful elements is its enshrinement of the “inherent dignity” of each member of the human family. Drawing upon contemporary theorizations of mythmaking and sacralization, this article will elucidate the manner in which inherent dignity (...) functions as the central item of sacredness within what we might call the “secular morality” of universal human rights. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:WisCon 46Laurie Fuller, Jenna N. Hanchey, and E. OrnelasExistence as Resistance, WisCon 46, May 26–29, 2023, Madison, Wisconsin, United StatesIn a world that seems structured to kill most of its occupants, there is a utopian impulse in the act of existence itself. WisCon 46 represented a prefigurative utopian impulse through centering continued marginalized existence as resistance.1 Leah Lakshmi Piepzna-Samarasinha calls “prefigurative politics” the “fancy term for the (...) idea of imagining and building the world we want to see now,” particularly in terms of access needs.2 The structure as well as the content of the convention itself created a space in which to set the groundwork for utopia: the ways that we live and act to resist structures of oppression in order to prefigure a better world.Since WisCon’s founding in 1977, its intended audience has been fans, authors, and academics interested in the intersection between feminism and “science fiction, fantasy, and speculative literature of all sorts.”3 While neither feminism nor speculative fiction could be solely defined as utopian, both do explore utopian impulses that inspire change for the better. Therein lies the hope of Alessa Johns’s proposal that “the utopian imagination has been crucial for feminists.”4 Lisa Yaszek agrees: “for nearly 200 years writers have used speculative fiction consciously and collectively to dramatize the political issues most central to women living in a technocultural world and to create a sense of wonder about the interrelated possibilities of social and scientific change.”5 Envisioning a liberatory world is a feminist imperative, and speculative fiction offers a unique venue to do so. This imperative informed WisCon this year, as participants collectively worked to imagine and enact a better future for marginalized folks, in and beyond the space of the conference. [End Page 618]Enabling Existence through Con StructuresWisCon is unique in attuning its organizational structure to the creation of liberatory futures in the here and now. WisCon is strongly attentive to disability access of all kinds, COVID safety, antiracist/anti-oppression principles, and safety and anti-abuse support for all these areas. In the contemporary US context—where COVID-19 remains a major barrier to disabled people wishing to participate in conventions, where racist violence continues to threaten BIPOC (Black, Indigenous, and People of Color) life, where queer and trans folks are under exacerbated legal attacks—creating a convention space that protects and enables marginalized participation becomes a means of prefiguring utopian potential through embodied praxis. As mask, capacity, and vaccination mandates disappear (despite these ongoing pandemic times), and as bigotry of all forms continues relatively unabated, WisCon 46 remains steadfast in its commitment to safety. In short, the conference itself aims to become a utopian space.WisCon organizers are also keenly aware of the challenges that many different bodyminds might encounter in large group settings.6 Trained monitors oversee in-person and online programming in an effort to discourage harmful words and actions as well as ensure the fullest participation for those most impacted. Hence, disability justice lies at the center of the Con’s policies and practices. The event is made as accessible as possible through careful attention to venue selection, including the availability of gender-neutral bathrooms, scent-free spaces, and quiet rooms, as well as the use of color communication badges.This year’s event followed strict masking and testing protocols: individually packaged rapid COVID-19 tests were available without cost at registration, as were KN95 masks. The Con kept an anonymized record of self-reported positive COVID-19 tests, in case of possible exposure. This mutual responsibility reflects the kind of utopianism inherent to disability politics; that is, disability “allows for reformulation of in/dependence and community,” a way of rethinking how we share space and produce knowledge together.7The conference’s decidedly feminist approach “to creating a space for feminism and its consideration within the science fiction community” is applied at every level. The Con’s general organization and procedures are structured as nonhierarchically as possible. There is a board of directors as well as co-chairs, but these are rotating positions. This “commitment to feminism” is [End Page 619] reflected... (shrink)

Silence sometimes constitutes moral complicity. We see this when protestors take to the streets against racial injustice. Think of signs with the words: “Silence is complicity.” We see this in instances of sexual harassment, when we learn that many knew and said nothing. We see this in cases of wrongdoing within a company or organization, when it becomes clear that many were aware of the negligent or criminal activity and stayed silent. In cases like this we consider agents morally complicit (...) in virtue of their silence. Flagrant injustices cry out for action, and sometimes remaining silent amounts to complicity in those injustices. What philosophy owes us is an account of how it could be that silence constitutes complicity. In this paper I argue that one possibility is an account grounded in problematic deliberative contribution. The core idea of “deliberative complicity,” as I call it, is that agents have moral duties concerning the moral deliberation of other agents, and failures in these duties can amount to moral complicity. For example, an agent aware that a colleague is sexually harassing his students has a deliberative obligation to report the misconduct, and their silence in failing to report constitutes a failure to fulfill their deliberative obligation, a failure that grounds their moral complicity in the harassment. If my argument is successful, it provides a distinctive reason to prefer a deliberative account of moral complicity: it can capture cases of silent complicity that other views of moral complicity cannot. And further, by turning our attention toward our interpersonal deliberative obligations, a deliberative account of complicity can incorporate helpful resources from recent work in social epistemology and speech act theory as we set out to determine when and why silence amounts to complicity. And when it does, we cannot stay silent. We must speak. (shrink)

The American Psychological Association’s Ethical Principles of Psychologists and Code of Conduct places ethical obligations upon psychologists based on another’s “age, gender, gender identity, race, ethnicity, culture, national origin, religion, sexual orientation, disability, language or socioeconomic status.” This article explores 18 major problems with ethical prescriptions contained in the Ethical Code involving this phrase, including problems in clarity, inconsistency, comprehensiveness, its epistemic assumptions, and its impossibility for adherence, among others.