Control measures, such as “lockdowns”, have been widely used to suppress the COVID-19 pandemic. Under some conditions, they prevent illness and save lives. But they also exact an economic toll. How should we balance the impact of such policies on individual lives and livelihoods (and other dimensions of concern) to determine which is best? A widely used method of policy evaluation, benefit–cost analysis (BCA), answers these questions by converting all the effects of a policy into monetary equivalents and then summing (...) them up. A different method, social welfare analysis, proceeds by determining the effects of a policy on individual wellbeing and then applying an aggregation formula to them to evaluate the overall effects of a policy. In this chapter, we survey these methods and argue that social welfare analysis has important advantages. One crucial advantage is that it enables ethical considerations relating to the impact of policies on individual wellbeing and its distribution to be incorporated into policy assessments in a transparent way. We illustrate this with a simple numerical model for evaluating pandemic policies that vary in terms of the stringency of the controls that they impose on individual behaviour, showing how the evaluation depends on the ethical significance accorded to their impact on the wellbeing of different age and income groups. (shrink)

The COVID-19 crisis has forced a difficult trade-off between limiting the health impacts of the virus and maintaining economic activity. Welfare economics offers tools to conceptualize this trade-off so that policy-makers and the public can see clearly what is at stake. We review four such tools: the Value of Statistical Life (VSL); the Value of Statistical Life Years (VSLYs); Quality-Adjusted Life-Years (QALYs); and social welfare analysis, and argue that the latter are superior. We also discuss how to choose policies that (...) differentially affect people’s wellbeing. We argue in favor of evaluating policies using a Social Welfare Function (SWF), which evaluates the possible distributions of wellbeing across individuals that may result from a policy. Such a function, we argue, should regard increases in the wellbeing of the less well-off as especially valuable. We then use a model to illustrate how such a framework can help evaluate two broad policy types in response to the pandemic: eradication of the virus, and more lenient control of the spread. Our model reveals how such evaluations depend on many empirical facts but also on key value judgments about the relative importance of health and on the extent of special concern for the worse off. The purpose of this brief is not to make precise recommendations, as conditions vary widely across countries and over time, but to provide a methodology. (shrink)

Cognitive Science, Volume 46, Issue 6, June 2022.

Conscientious refusal involves decisions by healthcare workers, on grounds of their conscience, to refuse to provide legal, professionally permissible and safe health interventions to patients. Conscientious provision involves decisions by healthcare workers, also on grounds of conscience, to provide safe and beneficial healthcare to patients that is prohibited by law or policy. Some bioethicists believe that the moral issues governing both are identical, and that if one permits conscientious refusals, one should also permit conscientious provisions. This article argues that this (...) assumption of symmetry is incorrect. To demonstrate this, it does the following: first, it establishes why it matters that we understand the difference between them; second, it describes three recent cases of conscientious provision in Canadian healthcare to help characterize its nature and scope; third, it situates these cases in a socio-economically nuanced analysis of the role of the conscientious provider under conditions or privilege and oppression; finally, it applies insights from the cases and the intersectional analysis to common criticisms of conscientious refusal to reinforce the fundamental asymmetries between conscientious refusal and conscientious provision. (shrink)

This book inquires into the swarm of ontological, epistemological, and ethical questions provoked by psychedelic experience in the context of global ecological crisis. Richard M. Doyle is professor of English and science, technology, and society at Pennsylvania State University. He is the author of On Beyond Living and Wetwares.

Previous research on the use of diagrams for argumentation instruction has highlighted, but not conclusively demonstrated, their potential benefits. We examine the relative benefits of using diagrams and diagramming tools to teach causal reasoning about public policy. Sixty-three Carnegie Mellon University students were asked to analyze short policy texts using either: 1) text only, 2) text and a pre-made, correct diagram representing the causal claims in the text, or 3) text and a diagramming tool with which to construct their own (...) causal diagram. After a pretest and training, we tested student performance on a new policy text and found that students given a correct diagram significantly outperformed the other groups. Finally, we compared learning by testing students on a third policy problem in which we removed all diagram or tool aids and found that students who constructed their own diagrams learned the most. We describe these results and interpret them in a way that foreshadows work we now plan for a cognitive-tutor on causal diagram construction. (shrink)

The book is a multi-disciplinary philosophical exploration of the nature and ethics of torture. it offers a defence of the unconditional prohibition of torture.

In colonial societies such as Canada the implications of colonialism and ethnocide (or cultural genocide) for ethical decision‐making are ill‐understood yet have profound implications in health ethics and other spheres. They combine to shape racism in health care in ways, sometimes obvious, more often subtle, that are inadequately understood and often wholly unnoticed. Along with overt experiences of interpersonal racism, Indigenous people with health care needs are confronted by systemic racism in the shaping of institutional structures, hospital policies and in (...) resource allocation decisions. Above all, racism is a function of state law – of the unilateral imposition of the settler society law on Indigenous communities. Indeed, the laws, including health laws, are social determinants of the ill‐health of Indigenous peoples. This article describes the problem of Indigenous ethnocide and explores its ethical implications. It thereby problematizes the role of law in health ethics. (shrink)

Purpose This paper aims to introduce a special section based on papers from Australasian Conference for Information Systems 2014. Design/methodology/approach This paper comments on key contextualisation moments in relevant history. Findings This paper describes the initiative in Australia to widen Information and Communication Technology ethics awareness. Originality/value This is a new attempt to bring Ethics and Information Systems academics closer together.

The sudden appearance in the fossil record of the major animal phyla apparently records a phase of unparalleled, rapid evolution at the base of the Cambrian period, 545 Myr ago. This has become known as the Cambrian evolutionary ‘explosion’, and has fuelled speculation about unique evolutionary processes operating at that time. The acceptance of the palaeontological evidence as a true reflection of the evolutionary narrative has been criticised in two ways: from a reappraisal of the phylogenetic relationships of the early (...) fossils, and from predicitions of molecular divergence times, based on six appropriate metazoan genes. Phylogenetic analysis of the arthropods implies an earlier, Precambrian history for most clades, and hence an extensive period of cladogenesis unrecorded by fossils. A similar argument can be applied to molluscs, lophophorates and deuterostomes. Molecular evidence implies divergence between clades to at least 1000 Myr ago. The apparent paradox between the sudden appearance of recognisable metazoans and their extended evolutionary history might be explained by a sudden Cambrian increase in body size, which was accompanied by skeletisation. A new paradigm suggests that the ‘explosion’ in the record may have been decoupled from the evolutionary innovation. (shrink)

This book proposes a way to think and speak about God in and through our contemporary, secular society, bridging the theist/atheist divide by considering the divine through the lens of aesthetics. It represents a timely contribution to Continental philosophy of religion that includes some of the most respected and important voices in the field.

Numerous and diverse reports indicate the efficacy of shamanic plant adjuncts (e.g., iboga, ayahuasca, psilocybin) for the care and treatment of addiction, post-traumatic stress disorder, cancer, cluster headaches, and depression. This article reports on a first-person healing of lifelong asthma and atopic dermatitis in the shamanic context of the contemporary Peruvian Amazon and the sometimes digital ontology of online communities. The article suggests that emerging language, concepts, and data drawn from the sciences of plant signaling and behavior regarding “plant intelligence” (...) provide a useful heuristic framework for comprehending and actualizing the healing potentials of visionary plant “entheogens” (Wasson 1971) as represented both through first-person experience and online reports. Together with the paradigms and practices of plant signaling, biosemiotics provides a robust and coherent map for contextualizing the often reported experience of plant communication with ayahuasca and other entheogenic plants. The archetype of the “plant teachers” (called Doctores in the upper Amazon) is explored as a means for organizing and interacting with this data within an epistemology of the “hallucination/perception continuum (Fischer 1975). “Ecodelic” is offered as a new linguistic interface alongside “entheogen” (Wasson 1971). (shrink)

Private, voluntary compliance programs, promoted by global corporations and nongovernmental organizations alike, have produced only modest and uneven improvements in working conditions and labor rights in most global supply chains. Through a detailed study of a major global apparel company and its suppliers, this article argues that this compliance model rests on misguided theoretical and empirical assumptions concerning the power of multinational corporations in global supply chains, the role information plays in shaping the behavior of key actors in these production (...) networks, and the appropriate incentives required to change behavior and promote improvements in labor standards in these emergent centers of global production. The authors argue that it is precisely these faulty assumptions and the way they have come to shape various labor compliance initiatives throughout the world—even more than a lack of commitment, resources, or transparency by global brands and their suppliers to these programs—that explain why this compliance-focused model of private voluntary regulation has not succeeded. In contrast, this article documents that a more commitment-oriented approach to improving labor standards coexists and, in many of the same factories, complements the traditional compliance model. This commitment-oriented approach, based on joint problem solving, information exchange, and the diffusion of best practices, is often obscured by the debates over traditional compliance programs but exists in myriad factories throughout the world and has led to sustained improvements in working conditions and labor rights at these workplaces. (shrink)

Selfhood and the Soul is a collection of new and original essays in honour of Christopher Gill, Emeritus Professor of Ancient Thought at the University of Exeter. Although they all share the same concern - the experience of being a person and the question of how best to live - as in the work of the honorand himself they are distinguished by a diversity of approach and subject matter, taking the reader on a journey from ancient philosophy to medical writing (...) via discussions of topics as varied as money, love, free will, and cookery. (shrink)

Solving the 4-d Einstein equations as evolution in time requires solving equations of two types: the four elliptic initial data (constraint) equations, followed by the six second-order evolution equations. Analytically the constraint equations remain solved under the action of the evolution, and one approach is to simply monitor them (unconstrained evolution). The problem of the 3-d computational simulation of even a single isolated vacuum black hole has proven to be remarkably difficult. Recently, we have become aware of two publications that (...) describe very long term evolution, at least for single isolated black holes. An essential feature in each of these results is constraint subtraction. Additionally, each of these approaches is based on what we call “modern,” hyperbolic formulations of the Einstein equations. It is generally assumed, based on computational experience, that the use of such modern formulations is essential for long-term black hole stability. We report here on comparable lifetime results based on the much simpler (“traditional”) ${\dot g} - {\dot K}$ formulation. With specific subtraction of constraints, with a simple analytic gauge, with very simple boundary conditions, and for moderately large domains with moderately fine resolution, we find computational evolutions of isolated non-spinning black holes for times exceeding 1000 GM/c2. We have also carried out a series of constrained 3-d evolutions of single isolated black holes. We find that constraint solution can produce substantially stabilized long-term single hole evolutions. However, we have found that for large domains, neither constraint-subtracted nor constrained ${\dot g} - {\dot K}$ evolutions carried out in Cartesian coordinates admit arbitrarily long-lived simulations. The failure appears to arise from features at the inner excision boundary; the behavior does generally improve with resolution. (shrink)

The misconception that the application of statistical methods makes psychology a science is examined. Criticisms of statistical methods involving issues related to the generalization of aggregate-level findings to individuals, the impoverished language of numbers, the application of questions to methods, and the logic of statistical hypothesis testing are reviewed. It is not suggested, however, that statistical methods be abandoned. Instead, it is suggested that shortcomings of statistical methods indicate the importance of making ontological considerations a primary concern. Methodological considerations in (...) the absence of an understanding of the truth or ontological status of what is being studied will inevitably undermine psychologists’ efforts at understanding what it is to be human. Whereas the use of statistical methods in psychological research does not make the discipline a science, the truthful affiliation of methodology with ontology may. (shrink)

In a recent article, Gross argues that physicians in decent societies have a civic duty to aid in the torturing of suspected terrorists during emergency conditions. The argument presupposes a communitarian society in which considerations of common good override questions of individual rights, but it is also utilitarian. In the event that there is a ticking bomb and no other alternative available for defusing it, torture must be used, and physicians must play their part. In an earlier article, Jones also (...) argues in favour of physician participation in torture, going so far as to enthusiastically endorse the allocation of research resources as well to ensure that the ability to meet emergency situations is as efficient as scientifically possible. I argue against both these views and defend the absolute prohibition against torture generally, and against any participation by physicians in particular. I show that these arguments are incompatible with liberal or decent societies, and that the institutional requirements for making torture effective would constitute an unacceptable degradation both of medical ethics and practice, as well as of political institutions in general. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 35.2 (2002) 153-174 [Access article in PDF] LSDNA: Rhetoric, Consciousness Expansion, and the Emergence of Biotechnology Richard Doyle I had to struggle to speak intelligibly. —Albert Hofmann on his self-experiment with LSD-25 Finding a place to start is of utmost importance. Natural DNA is a tractless coil, like an unwound and tangled audio tape on the floor of the car in the dark. —Kary (...) Mullis on the invention of Polymerase Chain Reaction 1. Undoing life What happened is this: Once upon a time there was a narrative of vitality. Ok, not a narrative, but an apprehension, a fear, a vision. It didn't have a beginning, middle, or end. It was. Its contours were no more determinable than those of consciousness. Indeed, our consciousness, as humans, was our sole alleged difference from it. From something called "life." We were more than life, but were also, tragically, confined to it. You know the story all too well. Some of its major authors were Cuvier, Lamarck, Darwin, Bichat. Even Shelley.Just because this sudden transformation happened on paper doesn't mean it was easy to endure. Enormous numbers of humans went on tranquilizers just to deal with the effects. Others, elsewhere, knew nothing but rumors. Nonetheless, they became increasingly implicated in its effects, the effects of understanding and experiencing both "life" and "consciousness" as informatic events. Suddenly—and it is sudden, a real surprise—both our vitality and our thought were distributed, scattered across a network and nowhere in particular. Timothy Leary and Francis Crick were speaking the same language, the language of information where the organic and the machinic enfold each other helically and, sometimes, the capacity for replication goes through the ceiling. This new language of information would [End Page 153] introduce a novel response and abyss: the pleasures and hells of eternal replication. The distribution of both life and consciousness enabled a dream of immortality from which we have not yet awakened, as the mere specter of infinite clonal replicants provokes entropies of identity even as it preserves the self from onslaughts of decay. 1In at least one of its characteristics this shift toward an informatic understanding of life is perhaps not really so novel. The seductions of control are hardly, historians of science tell us, foreign to the practices and effects of technoscience. Evelyn Fox Keller makes this point concisely and precisely in her not-quite eponymous essay, "From Secrets of Life to Secrets of Death," itself a self-professed sequel to her 1986 "Making Gender Visible." Here the scientific "impulse" is underwritten by a perennial motif that underlies much of scientific creativity, namely, the urge to fathom the secrets of nature and the collateral hope that, in fathoming the secrets of nature, we will fathom (and hence gain control of) our own mortality (Secrets, 29).Surely Keller is correct that the nascent practices of molecular biology were cryptographic in character, an espionage project unknowingly launched by Erwin Schrodinger during the Second World War. Surely it is crucial to this moment that while Schrodinger's 1943 Dublin lectures were introducing audiences to the concept of the code-script, Alan Turing again brilliantly decrypted a modified U-boat code, giving the Allies code superiority for the remainder of the war. 2 But in this segment on that strange growth called "biotechnology," I want to focus on what Keller has called the "collateral" of hope in this cryptographic impulse, namely the collateral equation between inquiry and control, specifically the control of mortality.For is "fathoming" a secret identical to the exercise of control? The very cadence and rhetorical encryption of Keller's formulation here, a general parenthetical syllogistic conclusion within and alongside a hyphenated invocation of particularity, suggest that concepts and practices of secrecy are more unstable than Keller implies with her invocation of Feynman's "disease" of lock picking: "One of my diseases, one of my things in life, is that anything that is secret, I try to undo" (40).For Keller, Feynman's confession is emblematic of a desire to control life and death... (shrink)

However much Greek tragedy was concerned with fate, it was more deeply concerned with the ways of men, the failures and achievements of human freedom.

Theories of laughter exemplify the radical difference between descriptive language and actuality. This difference is figured by Henri Bergson in his classic treatment of laughter as the mismatch between the mechanical and the living, a differential locus modeled herein with the help of a banana peel.

Juslin & Vll's (J&V's) discussions of evaluative conditioning and episodic memory focus on circumstances in which music becomes associated with arbitrary life events. However, analyses of film music suggest that viewers experience consistent pairings between types of music and types of narrative content. Researchers have demonstrated that the emotional content of film music has a major impact on viewers' emotional experiences of a narrative.

The paper describes the unique health ethics challenges of working with Indigenous peoples. It explores the distorting impacts of colonial law and economic policy on clinical ethics decision making and makes some practical recommendations for overcoming or subverting them.

The paper describes the consequences of the failure of defences of torture to engage with interdisciplinary empirical literature on torture. It argues that the validity of existing defences of torture can only be asserted in the absence of consideration of the nature of torture and its actual impacts.

Spiritual/religious coping has proven to be a fertile ground for investigating health-related spirituality in action. Ken Pargament and his colleagues have successfully demonstrated that spiritual/religious coping differs significantly from previously identified coping strategies. While much has been accomplished to date, there are undeveloped theoretical and methodological avenues that appear to provide important promise for understanding the complexities of this critical domain of coping. Some scholars have failed to conceptualize and research spiritual/religious coping as a contextual, temporally bounded process. This paper (...) explores the theoretical and methodological advantages of adopting a contextually embedded, process-oriented epistemology—contextual action theory. We propose that doing so will not only address some of the inadequacies of the extant literature but also aid researchers in exploring novel dimensions of spiritual/religious coping. From a contextual action-theory perspective, spiritual/religious coping is viewed as intentional, goal-directed behaviour that is embedded in a social and relational context. This teleonomic reconceptualization enables researchers to understand the constitution and development of intentions involved in the process of spiritual/religious coping over time. Further, a contextual action theory perspective transcends the narrow, individualistic lens of coping and explores joint and collective coping processes that emerge as people draw upon spiritual/religious practices to cope with distress. Thus, spiritual/religious coping is embedded in social and relational context and as part of personal, intentional goal-directed processes over time. The novel contributions of a contextual theoretical perspective to spiritual/religious coping research and theory are illustrated through a case example. (shrink)

Research Ethics, Volume 18, Issue 1, Page 51-63, January 2022. Aboriginal and Torres Strait Islander peoples in Australia, have historically experienced research as another means of colonialization and oppression. Although there are existing frameworks, guidelines and policies in place that respond to this history, the risk of exploitation and oppression arising from research still raises challenging ethical questions. Since the 1990s the National Health and Medical Research Council in Australia has developed specific sets of guidelines that govern research with these (...) populations in an attempt to redress injustices of the past. The current guidelines: Ethical Conduct in Research with Aboriginal and Torres Strait Islander Peoples and Communities: Guidelines for Researchers and Stakeholders, 2018, emphasis six core values which are bound together by “spirit and integrity.” The values are reflected through respect for cultural inheritance, and genuine negotiation of partnerships between researchers, other stakeholders, and communities. We examine whether these guidelines can lead to research and research practices that redress some of the ongoing traumas of colonialization and racism. We draw upon Margaret Urban Walker’s formulation of restorative justice, based upon her “pragmatics of repair” which relies upon “voice, validation and vindication” and at its core, the restoration of relationships. (shrink)

This article offers an analysis of the various articles in the section of the book on the impacts of oppression in music education. It explores how racism, gender oppression, heteronormativity, ableism and poverty interact and mutually reinforce each other to systematically exclude populations from access to music.

Heidegger famously diminishes the significance of everyday theories of truth like the correspondence theory, disparaging these as a matter of ‘mere’ correctness.They are among the starting points that lead to ‘the true’ but are not themselves genuine or authentic. Donald Davidson develops a theory of interpretation that suggests some reasons why the ordinary senses of truth should not be so mistreated: responsible theories of interpretation should treat the everyday senses of truth more seriously. This paper argues that the necessity of (...) convention T as a condition of interpretation means that correctness is essential both in philosophy and elsewhere. (shrink)

A central ethical and political worry in Heidegger and Nietzsche is the philosophical irrelevance of everyday moral, epistemological and political norms, as well as of individual suffering and evil. In consequence they offer little to help us think about ethical experience. I argue that Albert Camus' analysis of moral and epistemic limits offers a more fruitful alternative. But this requires us to take ordinary experience as central to philosophical analysis, rather than simply viewing it as a clue to the real (...) philosophical issues. (shrink)