The anti-patriarchy movement is going to undo ten thousand years of recorded history…. You watch. The time has come. Women are gonna take charge of society.I think [#MeToo] will have staying power because people, and not only women, men as well as women, realize how wrong the behavior was and how it subordinated women. So we shall see, but my prediction is that it is here to stay.As the story is told, #MeToo arrived in a kairotic moment. Jodi Kantor and (...) Megan Twohey's 5 October 2017 New York Times exposé of the methods Harvey Weinstein used to systematically harass and subsequently silence women in the entertainment industry opened the proverbial floodgates. Ten days later, actor Alyssa... (shrink)

A central problem for the international governance of heritable germline gene editing is that there are important differences in attitudes and values as well as ethical and health care considerations around the world. These differences are reflected in a complicated and diverse regulatory landscape. Several publications have discussed whether reproductive uses would be legally permissible in individual countries and whether clinical applications could emerge in the context of regulatory gaps and gray areas. Systematic comparative studies that explore issues related to (...) the governance of this technology from different national and international perspectives are needed to address the lack of knowledge in this area. In this research report, we contribute to filling this gap by presenting views of stakeholders in the United Kingdom on challenges to the governance of heritable genome editing. We present findings from a multistakeholder study conducted in the United Kingdom between October 2016 and January 2018 and funded by the Wellcome Trust. This research included interviews, literature analysis, and a workshop. We involved leading U.K. scientists, in vitro fertilization clinicians, and representatives from regulatory bodies, patient organizations, and other civil societal organizations, as well as fertility companies. Part one of this article explores stakeholder perceptions of possible global developments in heritable genome editing and associated risks and governance challenges. Part two presents a range of policy options that were generated during the workshop in relation to the challenges discussed in part one. (shrink)

Aim Facebook is an increasingly popular online social networking site. The purpose of this study was to describe the Facebook activity of residents and fellows and their opinions regarding the impact of Facebook on the doctor–patient relationship. Methods An anonymous questionnaire was emailed to 405 residents and fellows at the Rouen University Hospital, France, in October 2009. Results Of the 202 participants who returned the questionnaire (50%), 147 (73%) had a Facebook profile. Among responders, 138 (99%) displayed their real (...) name on their profile, 136 (97%) their birthdates, 128 (91%) a personal photograph, 83 (59%) their current university and 76 (55%) their current position. Default privacy settings were changed by 61% of users, more frequently if they were registered for >1 year (p=0.02). If a patient requested them as a ‘friend’, 152 (85%) participants would automatically decline the request, 26 (15%) would decide on an individual basis and none would automatically accept the request. Eighty-eight participants (48%) believed that the doctor–patient relationship would be altered if patients discovered that their doctor had a Facebook account, but 139 (76%) considered that it would change only if the patient had open access to their doctor's profile, independent of its content. Conclusions Residents and fellows frequently use Facebook and display personal information on their profiles. Insufficient privacy protection might have an impact the doctor–patient relationship. (shrink)

This article discusses our reflections on ethical and methodological challenges when conducting separate interviews with individuals in dyads in the uMkhanyakude district, South Africa. Our work is embedded in an ethnographic study exploring care relationships between adolescents and their older carers in the context of a large-donor funded HIV programme. We use these reflections to discuss some of the challenges and present possible management strategies that may be adopted in conducting dyadic health research in resource-poor settings. Drawing from the relational (...) agency, three rounds of separate interviews and participant observation were undertaken with dyads of adolescents aged between 13 and 19 and their older carers aged 50+ from October 2017 to September 2018. A reflexive journal was kept to record the interviewer's experiences of the whole research process. We identified methodological and ethical challenges from these data during the thematic analysis. A total of 36 separate interviews were conducted with six pairs of adolescent-older carer dyads. Five themes emerged: recruitment of dyads, consenting dyads, confidentiality, conducting separate interviews with adolescents and older carers, and interviewer-dyad interaction. We also illustrated how we dealt with these challenges. Results from this study can guide the recruitment, consenting and collecting data for health studies that employ a similar form of enquiry in LMICs. However, ethical and methodological challenges should be recognised as features of the relationships between cross-generation dyads rather than weaknesses of the method. (shrink)

Philosophical Investigations, Volume 45, Issue 4, Page 540-543, October 2022.

Pressuring someone into having sex would seem to differ in significant ways from pressuring someone into investing in one’s business or buying an expensive bauble. In affirming this claim, I take issue with a recent essay by Sarah Conly (‘Seduction, Rape, and Coercion’, Ethics, October 2004), who thinks that pressuring into sex can be helpfully evaluated by analogy to these other instances of using pressure. Drawing upon work by Alan Wertheimer, the leading theorist of coercion, she argues that (...) so long as pressuring does not amount to coercing someone into having sex, her consent to sex answers the important ethical questions about it. In this essay, I argue that to understand the real significance of pressuring into sex, we need to appeal to background considerations, especially the male-dominant gender hierarchy, which renders sexual pressuring different from its non-sexual analogues. Treating pressure to have sex like any other sort of interpersonal pressure obscures the role such sexual pressure might play in supporting gender hierarchy, and fails to explain why pressure by men against women is more problematic than pressure by women against men. I suggest that men pressuring women to have sex differs from the reverse case because of at least two factors: (1) gendered social institutions which add to the pressures against women, and (2) the greater likelihood that men, not women, will use violence if denied, and the lesser ability of women compared to men to resist such violence without harm. (shrink)

Human judgements are affected by the words in which information is presented —or ‘framed’. According to the standard gloss, ‘framing effects’ reveal counter-normative reasoning, unduly affected by positive/negative language. One challenge to this view suggests that number expressions in alternative framing conditions are interpreted as denoting lower-bounded (minimum) quantities. However, it is unclear whether the resulting explanation is a rationalising one. I argue that a number expression should only be interpreted lower-boundedly if this is what it actually means. I survey (...) how number expressions might be assigned lower-bounded meanings, due to their conventional semantics or pragmatic enrichment in context. I argue that deciding between these possibilities requires foundational philosophical input. (shrink)

Since its 2007 publication, Miranda Fricker’s Epistemic Injustice has sparked a vigorous conversation in analytic philosophy about how social power corrodes individual’s epistemic capacities and distorts collective meaning-making in unjust ways. Yet for all its normative insights into social silencing, I argue that Fricker’s theorization of epistemic dysfunction remains too individualized, cognitivist, and dematerialized to account for racialized imaginaries. Rather than view racisms as normal and normative in racist cultures, Fricker frames identity-driven prejudice as a troubling aberration from otherwise unblemished (...) epistemic and moral norms. This leads her into adopting an overly voluntarist and idealist theory of social change that centres training better knowers rather than unmaking racialized worlds. Ultimately, I contend that we should return to a materialist theory of ideology, following the work of Stuart Hall. Doing so jettisons the narrow focus on individual epistemic failures and instead problematizes how certain social ideas consolidate and reproduce racial hierarchies. (shrink)

My commentary focuses on Khalidi's defense of episodic memory as a cognitive kind. His argument relies on merging two distinct accounts of episodic memory—the phenomenal and the etiological. I suggest that Khalidi's framework can be used to carve the contemporary memory literature differently. On this view, the phenomenal account supports constructive episodic simulation as a cognitive kind, the etiological account supports event memory as a cognitive kind, and episodic memory ceases to be. The question for Khalidi is, then, how to (...) evaluate this alternative proposal—and more broadly how to adjudicate between competing and overlapping accounts of cognitive kinds. (shrink)

In a recent case, a Facebook user in Iran posted “death to Khamenei”, which the platform removed as a violation of its policy against threats and incitement. Facebook ultimately overturned the decision on the grounds that the speech, while contravening its rules, was newsworthy. Yet the company’s Oversight Board offered a distinct rationale for allowing the post: “death to Khamenei” wasn’t a threat or an incitement at all, but rather a rhetorical expression of criticism, disdain, or disgust. Who was right? (...) Drawing on longstanding distinctions in the philosophy of language, we argue that the answer depends on whether platform rules should primarily target an utterance’s illocutionary force or instead its perlocutionary effects. Using this case study to trace broader lessons for the proper governance of online speech, we argue that platforms’ rules should primarily target illocutionary force, only considering perlocutionary effects in cases where illocutionary force is ambiguous. (shrink)

Artificial insemination was the first conceptive technology to be widely used in agriculture. Whereas at the beginning of the twentieth century all cows in England and Wales were mated to bulls, by the end of the 1950s 60% conceived through artificial insemination. By then a national network of ‘cattle breeding centres’ brought AI within the reach of every farmer. In this paper I explore how artificial insemination, which had few supporters in the 1920s and 1930s, was transformed into an ‘indispensable’ (...) method for reproducing cattle. I discuss the factors that made organised AI possible , including changes in cultures of cattle breeding, novel State involvement in bovine reproduction, the rise of new ‘animal breeding research’ centres at Cambridge, Edinburgh and Reading universities, war preparations and central planning by the Milk Marketing Board . I go on to show that the unprecedented focus on bovine reproduction set in motion by the AI centres effectively generated new networks of reproductive research, through these the ‘biopower’ of the farm was incorporated into the clinic. The example of AI shows that by combining the history of reproductive technology in agriculture and medicine we can give a richer account of modern reproduction. (shrink)

According to some authors, emotions can be unconscious when they are unfelt or unnoticed. According to others, emotions are always conscious because they always have a phenomenology. The aim of this paper is to resolve the ongoing debate about the possibility for emotions to be unfelt. To do so, I focus on the notion of “unconscious emotions”. While this notion appears paradoxical, by way of a distinction between two meanings of emotional consciousness I show that it is not so. These (...) meanings are both compatible with the leading views of consciousness and they do not require one to distinguish different senses of “emotions” or “consciousness”. This distinction is helpful to define how emotions can be unconscious. (shrink)

These meditations, which begin with Stephan Schwartz and Mark Schroll's contested and contesting histories of the lineage and founding of the Society for the Anthropology of Consciousness (below), contribute to the imagining of what Bethe Hagens calls "the relatively new interdisciplinary field of anthropology of consciousness.” Ethnographic vignettes from fieldwork of anthropologists, as well as fieldwork of students studying that fieldwork, highlight the paradox of anthropology's secularism and invite the reader, through the reading and writing of the text itself, to (...) participate in the practices of consciousness described. Using Schwartz's metaphor of "boulders in the stream,” these practices, and the modes of consciousness they invoke, serve as boulders that readers must swim around, or hop from, secularist anthropology through cyborg anthropology to an anthropology of consciousness itself. (shrink)

Background During the pandemic, social and health care professionals operated in ‘crisis conditions’. Some existing rules/protocols were not operational, many services were closed/curtailed, and new ‘blanket’ rules often seemed inappropriate or unfair. These experiences provide fertile ground for exploring the role of virtues in professional life and considering lessons for professional ethics in the future. Research design and aim This article draws on an international qualitative survey conducted online in May 2020, which aimed to explore the ethical challenges experienced by (...) social workers during Covid-19. Participants and research context 607 social workers responded from 54 countries, giving written online responses. This article first summarises previously published findings from the survey regarding the range of ethical challenges experienced, then develops a new analysis of social workers’ accounts of ethically challenging situations from a virtue ethics perspective. This analysis took a narrative ethics approach, treating respondents’ accounts as stories featuring the tellers as moral agents, with implicit or explicit implications for their professional ethical identity and character. The article is illustrated with accounts from the 41 UK respondents, drawing particularly on two case examples. Ethical considerations Ethical approval was gained from Durham University and anonymity was ensured for participants. Findings/results This article explores the nature of the ethical space created during the pandemic showing how practitioners were able to draw more on ‘inner resources’ and professional discretion than usual, displaying virtues such as professional wisdom, care, respectfulness and courage as they took account of the specific contexts of their work, rather than simply adhering to blanket rules. Conclusion Exploring practice through a virtue ethical lens provides valuable lessons for ‘building back better’ in social and health care professions. (shrink)

Scientific information plays an important role in shaping policies and recommendations for behaviors that are meant to improve the overall health and well-being of the public. However, a subset of the population does not trust information from scientific authorities, and even for those that do trust it, information alone is often not enough to motivate action. Feelings of shame can be motivational, and thus some recent public policies have attempted to leverage shame to motivate the public to act in accordance (...) with science-based recommendations. We argue that because these shame policies are employed in non-communal contexts, they are both practically ineffective and morally problematic: shame is unlikely to be effective at motivating the public to behave in accordance with science-based policy, and shaming citizens is an unethical way to get them to comply. We argue that shame-based policies are likely to contribute to further distrust in scientific authority. (shrink)

This chapter continues the discussion of Cambiano's on A 1, since Aristotle's chapters A 1-2 are evidently a continuous introduction. The problem of what exactly it is an introduction to, i.e. the perennial question of the unity and diversity of Aristotle's metaphysical treatises, is considered here, although necessarily only in outline. It is also argued that, contrary to some scholarly opinions, this introduction should not be regarded as a protreptic to philosophy as such, i.e. as belonging to the genre of (...) Aristotle's Protrepticus. Whereas that genre aims to promote the pursuit of sophia as a way of life, hence as ultimately an ethical choice or determination of the highest human good, the present text is meant to establish the nature of the highest or most paradigmatic form of cognition as such, leaving aside the question of ranking this in relation to other possible candidates for the highest good overall. (shrink)

It is sometimes claimed that if moral realism is true, then rational and informed individuals would not disagree about morality. According to this line of thought, the moral realist is committed to an extremely substantive convergence thesis, one that might very well turn out to be false. Although this idea has been accepted by prominent moral realists as well as by antirealists, I argue that we have no reason to think that it is true, and that the only convergence claims (...) to which the realist is committed are trivial ones. (shrink)

If we adopt a virtue approach to epistemology, what form should the intellectual virtues take? In this paper, I argue that the proper structure of the intellectual virtues should be one that follows the tradition of internalism in epistemology. I begin by giving a general characterization of virtue epistemology and then define internalism within that framework. Arguing for internalism, I first consider the thought experiment of the new evil demon and show how externalist accounts of intellectual virtue, though constructed to (...) accommodate our intuitions in such cases, cannot fully do so. I further argue that only adopting an internalist structure of the virtues will provide intellectual virtues that appropriately mirror the structure of the classical moral virtues. Finally, I argue that only an internalist structure of the virtues can explain why the intellectual virtues are valuable in themselves. (shrink)

The multiplicity of deubiquitinating enzymes (DUBs) encoded by vertebrate genomes is partly attributable to whole genome duplication events that occurred early in chordate evolution. By surveying the literature for the largest family of DUBs (the ubiquitin-specific proteases), extensive functional redundancy for duplicated genes has been confirmed as opposed to singletons. Dramatically conflicting results have been reported for loss of function studies conducted through RNA interference as opposed to inactivating mutations, but the contradictory findings can be reconciled by a recently proposed (...) compensatory mechanism involving nonsense-mediated RNA degradation. Duplicated genes are often inactivated to become pseudogenes, and it is proposed that such is the fate of the USP15 gene of zebrafish, a commonly used model system. As it is reviewed here, these observations have implications not only for the interpretation of model system phenotypes but also for therapeutic interventions designed to target DUBs. (shrink)

This paper suggests that autistic people relate to themselves via a third-person perspective, an objective and explicit mode of access, while neurotypical people tend to access the different dimensions of their self through a first-person perspective. This approach sheds light on autistic traits involving interactions with others, usage of narratives, sensitivity and interoception, and emotional consciousness. Autistic people seem to access these dimensions through comparatively indirect and effortful processes, while neurotypical development enables a more intuitive sense of self.

Miranda Fricker identifies a specific kind of epistemic harm that comes from assigning diminished credibility to others; when this is the result of identity prejudice it results in testimonial injustice. Fricker argues that this kind of injustice follows only from assigning diminished credibility to a person; assigning inflated credibility is never a testimonial injustice. In this paper I examine and expand arguments to the effect that assigning inflated credibility to one person can epistemically harm another. I extend this argument to (...) self-evaluation. Psychological research on the overconfidence bias reveals ways in which we may systematically assign too much epistemic credibility to ourselves. However, our biases are not simple; they have a complex pattern revealed by the Dunning–Kruger effect. I will argue that we need to develop virtues of self-evaluation help counteract our self-bias. These virtues will be an important tool in helping us to avoid committing epistemic injustice to ourselves and to others. (shrink)

In her recent writings on the powers and limits of psychoanalysis, Julia Kristeva develops a theory of power and subjectivity that engages implicitly, if not explicitly, with biopolitical themes. Exploring these engagements, this paper draws on Kristeva to discuss the mute symptoms of homo sacer and the regulatory power of the spectacle. Staging an uncommon (and sometimes antagonistic) conversation between Kristeva, Agamben, and Foucault, I construct a field of inquiry that I term the “psychic life of biopolitics.”.

What makes identity politics a significant departure from earlier, pre-identitarian forms of the politics of recognition is its demand for recognition on the basis of the very grounds on which recognition has previously been denied: it is qua women, qua blacks, qua lesbians that groups demand recognition.... The demand is not for inclusion within the fold of “universal humankind,” on the basis of shared human attributes; nor is it for respect “in spite of” one’s differences. Rather, what is demanded is (...) respect for oneself as different. And here we reach the crux of the matter: once we move from group claims to the individual struggle for recognition, to the continuous conversation with others and.. (shrink)

Any evolved disposition for fairness and cooperation would not replace but merely compete with selfish and other antisocial impulses. Therefore, we propose that human cooperation and fairness depend on self-regulation. Evidence shows reductions in fairness and other prosocial tendencies when self-regulation fails.

All humans experience needs. At times needs cut deep, inhibiting persons’ abilities to act as agents in the world, to live in distinctly human ways, or to achieve life goals of significance to them. In considering such potentialities, several questions arise: Are any needs morally important, meaning that they operate as morally relevant details of a situation? What is the correct moral stance to take with regard to situations of need? Are moral agents ever required to tend to others’ well-being (...) by meeting their needs? What justification or foundation, if any, can be given for requiring moral agents to respond to others’ needs? (shrink)

This article responds to two ethical conundrums associated with the practice of disability passing. One of these problems is the question of whether or not passing as abled is morally wrong in that it constitutes deception. The other, related difficulty arises from the tendency of the able-bodied in contemporary society to reinforce the activity of passing despite its frequent condemnation as a form of pretense or fraud. We draw upon recent scholarship on transgender and disability passing to criticize and explore (...) some alternatives to the problematic theory of personal identity that is presupposed by the claim that passing as abled always amounts to deceit. We additionally demonstrate the moral indefensibility of society’s reinforcement of disability passing by showing that it may derive, at least in part, from ablest assumptions concerning distributive justice as it relates to disabled individuals. (shrink)

Draws attention to the enigmatic missed encounter between Emmanuel Levinas and Jacques Lacan, and articulates the theoretical stakes and practical consequences of such a disjunctive encounter for ethics.

Mastery imagery (i.e., images of being in control and coping in difficult situations) is used to regulate anxiety. The ability to image this content is associated with trait confidence and anxiety, but research examining mastery imagery ability's association with confidence and anxiety in response to a stressful event is scant. The present study examined whether trait mastery imagery ability mediated the relationship between confidence and anxiety, and the subsequent associations on performance in response to an acute psychological stress. Participants (N= (...) 130; 55% male;Mage= 19.94 years;SD= 1.07 years) completed assessments of mastery imagery ability and engaged in a standardized acute psychological stress task. Immediately prior to the task, confidence, cognitive and somatic anxiety intensity, and interpretation of anxiety symptoms regarding the task were assessed. Path analyses supported a model whereby mastery imagery ability mediated the relationship between confidence and cognitive and somatic anxiety interpretation. Greater mastery imagery ability and confidence were both directly associated with better performance on the stress task. Mastery imagery ability may help individuals experience more facilitative anxiety and perform better during stressful tasks. Improving mastery imagery ability by enhancing self-confidence may help individuals successfully cope with anxiety elicited during stressful situations. (shrink)

Using qualitative data, this article investigates women’s experiences in fantasy sports, a context that offers the potential for transformations in the gendered order of traditionally masculinized athletic environments by blurring the distinctions between real and virtual, combining active production and passive consumption, and allowing men and women to play side-by-side. We find, however, women often describe fantasy sports as a male/masculine space in which they are highly visible and have their ability to compete like men questioned, largely because of gendered (...) assumptions regarding sports knowledge. Women’s attitudes and behaviors frequently reproduce traditional gender dynamics, although women also engage in behaviors and assert definitions of themselves that are potentially transformative—implicitly and explicitly pushing the boundaries of what females are expected to be and accomplish in sport. Often, however, they simultaneously reproduce and resist men’s dominance and women’s marginalization, exercising “mediated agency” by using men to improve their fantasy sports experience and play or “conflicted agency” by reinforcing or accepting gender stereotypes about women while using those stereotypes to their advantage or positioning themselves as atypical women to whom the stereotypes do not apply. (shrink)

Face-to-face meetings are often preferred over other forms of communication because meeting in person provides the “richest” way to communicate. Face-to-face meetings are so rich because many ways of communicating are available to support mutual understanding. With the progress of digitization and driven by the need to reduce personal contact during the global pandemic, many face-to-face work meetings have been shifted to videoconferences. With webcams turned on, video calls come closest to the richness of face-to-face meetings. However, webcam use often (...) remains voluntary, and some participants choose not to turn their cameras on. In order to find ways to support webcam use—when desired—we analyzed how social norms in groups affect the decision to activate a webcam in a specific meeting. Based on an online survey with N = 333 participants, we found that social norms are related to an individual’s decision to turn on the webcam, even when controlling for group size. If the number of participants with activated webcams in a university meeting increased by 25%, it was 5.92 times more likely that an individual decided to turn their webcam on, too. Furthermore, 81.84% of respondents indicated they would turn on their webcam if participants in a meeting were explicitly asked to do so. The results demonstrate a strong relation between social norms and the decision to activate a webcam in online meetings. They build a basis for enhancing webcam use and enable a greater richness of communication in online meetings. (shrink)

Ethics is an increasingly important theme in social work practice. Worldwide, social workers experience common ethical challenges in very different contexts – from disaster relief in China to child protection work in Palestine. This book takes as its starting point real life cases featuring ethical problems in the areas of: negotiating roles and boundaries, respecting rights, being fair, challenging and developing organisations and working with policy and politics. Each case opens with a brief introduction, is followed by two commentaries and (...) ends with questions for reflection. The commentaries, written by authors from different countries, refer to relevant theories, concepts, practical matters, alternative courses of action and their implications. Features within the book include: An introductory chapter covering issues of global ethics Cases and commentaries drawn from across the world – from Peru to Finland Cases based on real life situations and chapter introductions from leading authorities in social work and ethical theory Questions and practical exercises to aid teaching and professional development This book is a unique and accessible resource for stimulating ethical reflection, expanding ethical horizons and developing ethical and intercultural sensitivity. It is designed for use by undergraduate and postgraduate students and professionals in the fields of social work, social education/pedagogy, social care work, international social work, community development, community organisation, youth work and related fields. (shrink)

I expect you have managed to break some of your unloved habits, and to cultivate others that you embrace. Given the well-known difficulties involved in breaking and making habits, our own successfu...

Metabolic Syndrome is a cluster of risk factors (including obesity, hypertension and insulin resistance), which is associated with late‐onset diabetes and coronary heart disease. Elevated levels of the protease inhibitor PAI‐1 are well‐known molecular markers of the Metabolic Syndrome. Here, however, we present a hypothesis that PAI‐1 acts as a causative factor in the development of Metabolic Syndrome and its clinical sequelae. We propose that PAI‐1 inhibits the activity of members of the proprotein convertase (PC) class of serine proteases and (...) that this underlies, at a molecular level, many of the other features of the Metabolic Syndrome cluster. BioEssays 28: 629–641, 2006. © 2006 Wiley Periodicals, Inc. (shrink)