An historical review of authorship definitions and publication practices that are embedded in directions to authors and in the codes of ethics in the fields of psychology, sociology, and education illuminates reasonable agreement and consistency across the fields with regard to (a) originality of the work submitted, (b) data sharing, (c) human participants’ protection, and (d) conflict of interest disclosure. However, the role of the professional association in addressing violations of research or publication practices varies among these fields. Psychology and (...) sociology provide active oversight with sanction authority. In education, the association assumes a more limited role: to develop and communicate standards to evoke voluntary compliance. With respect to authorship credit, each association’s standards focus on criteria for inclusion as an author, other than on the author’s ability to defend and willingness to take responsibility for the entire work. Discussions across a broad range of research disciplines beyond the social sciences would likely be beneficial. Whether improved standards will reduce either misattribution or perceptions of inappropriate attribution of credit within social science disciplines will likely depend on how well authorship issues are addressed in responsible conduct of research education (RCR), in research practice, and in each association’s ongoing efforts to influence normative practice by specifying and clarifying best practices. (shrink)

This meta-analysis synthesizes quantitative findings of the gender differences in moral sensitivity retrieved from 19 primary studies. We found the average effect size of 0.25, favoring women, with a standard deviation of 0.14. The variation in the observed effect sizes could not be attributed to differences in participants' educational level, the utilized measure of moral sensitivity, or the publication format in which the study was reported. This suggests that gender differences in moral sensitivity are consistent across different levels of participants' (...) education regardless of the instrument used to assess moral sensitivity or the format in which the research was reported. (shrink)

Rest's hypothesis that the components of morality (i.e., sensitivity, reasoning, motivation, and implementation) are distinct from one another was tested using evidence from a dental ethics curriculum that uses well-validated measures of each component. Archival data from five cohorts (n = 385) included the following: (1) transcribed responses to a measure of ethical sensitivity collected at the end of the third year; (2) pre- and post-test moral judgment scores; (3) pre- and post-test motivation scores; and (4) implementation scores – performance (...) on eight cases completed during the third and fourth years. Because the ethical sensitivity test had been scored by multiple raters, and interrater reliability did not meet acceptable standards, 120 portfolios were randomly selected from the five cohorts and responses were rescored prior to analysis. Correlations among the measures were low, ranging from −.08 to.34, supporting Rest's contention that the processes are distinct from one another and competence in one does not predict competence in another. The findings have implications for moral and character education programs. (shrink)

Donna Haraway, one of the premier feminist science theorists of our generation, is a trained biologist who has used a menagerie of creatures—the cyborg, the vampire, OncoMouse™, and primates—as markers to analyze the intersections among nature, culture, gender, and science. Her writing about these creatures is unique: dense, circling around, doubling back to move forward. This book, a conversation with Thyrza Nichols Goodeve, uses a more informal voice to discuss the intellectual, professional, geographical, and personal influences that shaped Haraway's singular (...) vision.A most surprising influence is the Catholicism of her upbringing—she was schooled by nuns and considered becoming a medical missionary. Although she no longer adheres to the tenets of the religion, Haraway attributes her linking of the figurative and the material to an indelible impression of the Eucharist. Place has also been defining: Denver, where she grew up, as a borderland; California, as a blend of agriculture and technology, populated by “Californios” , as the location of the history of consciousness program of the University of California at Santa Cruz, where she was appointed to the first position in feminist theory in the United States and where she has trained multitudes of students, both graduates and undergraduates.Haraway's background in the life sciences permeates this conversation. Architecture and its emergence in embryonic development stimulated her initial interest in biology, and the title How Like a Leaf stems from Haraway's attempt to compare her own structure to that of a leaf. Biology, with all of its subdisciplines, is the foundation for her analysis of nature‐culture, using one to inform the other. “We live intimately ‘as’ and ‘in’ a biological world” , but it is a world that is historically contingent on and tied to culture. Her theory is relational, seeking to challenge boundaries, requiring responsibility for their construction, and taking in all views, simultaneously. The multiple perspectives occur horizontally and vertically, from miniatures to aggregates, zooming between them.A large portion of this slim book discusses Haraway's adult personal ties, which, like her writing, also are unique. Goodeve claims that these relationships show how Haraway “lives the theory she writes and teaches” , but Haraway does not explicitly endorse this idea, saying that the relationships were only possible at a particular point in time. Without linking them to the body of work, the assertions run the risk of resembling gossip. The conversation is stilted at times, the flow interrupted when Goodeve quotes material from other writers whom Haraway does not immediately acknowledge as influential. A complete bibliography of Haraway's writings, easily accessible citations for works discussed during the talks, and more careful copyediting would have been helpful. Readers of this book will also find worthwhile dialogue between Haraway and Constance Penley and Andrew Ross .Those who come to this book looking for the canvas on which Haraway has painted an uncommon picture of our world will be enlightened. Those who come looking for clues to unravel the density of the words in her texts may be disappointed. But who would want directions for reading Haraway? Part of the joy is finding something new each time we read an essay “with passion and irony, where passion is as important as irony”. (shrink)

Dans une lettre du 25 octobre 1971 à Werner Hofmann, l’interrogeant sur la proximité de sa pensée avec celle du philosophe Ernst Cassirer, Claude Lévi-Strauss se justifie ainsi : « J’ai très peu fréquenté l’œuvre de Cassirer et je ne crois donc pas avoir été influencé par elle. Mais il y a deux ans environ, j’ai pris connaissance d’un article de lui, publié en français dans le Journal de Psychologie,...

In lieu of an abstract, here is a brief excerpt of the content:Philosophers, Carers, and Psychodramatic GamesCorinne Gal (bio), Alexandre Chapy (bio), Marielle Fau (bio), and Muriel Guaveia (bio)Dear Jonathan D. Moreno,Thank you for the honor of taking the time to comment on the work we do. It is very meaningful for us to be able to talk with you.We, too, see a big difference between philosophers and carers (in the broadest sense) who deal with the suffering of patients (...) and try to find methods to help them. But, if theory is at the service of the clinic, it becomes a formidable asset to refine our therapeutic methods and better understand what is happening to our patients.Indeed, patients suffering from psychosis, severe neurosis … are difficult to accompany and “recalcitrant to therapy by word alone” to use your terms. It is on this point that Ludwig Binswanger distanced himself from psychoanalysis. Binswanger ran a sanatorium in Switzerland (the Bellevue Clinic) and took in patients suffering from this type of psychological pathology. Aware that “the divan” and the analysis of the transference (unconscious) made little progress, he sought other ways of understanding his patients. The work of Edmund Husserl, the founder of the phenomenological movement, and then the work of Martin Heidegger1 fascinated him because they attempted to answer fundamental questions about being. The patients we work with ask themselves and us the same question: What is being? How can we feel existence within ourselves? Binswanger then created daseinsanalysis as an analysis of existence in which he was able to develop, among other dimensions, what he called “artists’ gestures,” including the possibility of (physical) contact with the patients. The body regained existential importance in the therapy.There are also strong similarities between psychiatric phenomenology and the work of Jacob Levy Moreno (2014, p. 214). We would like to quote your work: “ Nonetheless, there were links between them. Heidegger and J.L. shared preoccupation with personal authenticity and meaning [End Page 230] just enough to be considered part of the trends that led to postwar existentialism and fueled the new humanistic psychology, NTL, and encounter groups.”Jacob Levy Moreno’s working methods are much more powerful, allowing us to work as closely as possible with bodily feelings, since the body involved in the action is so present in psychodrama. Because, to this question of being posed by our patients, is linked the body as a felt, sensing body: the body that I am (which differs from the object body). Schizophrenic patients often express, and this is a terrible suffering, that they no longer feel anything, that they no longer feel they exist, that they no longer feel emotions or feelings. They do not know how to be in the world and with others. For us it is a fundamental symptom, as much as hallucinations. We link it to the loss of natural evidence (Blankenburg, 1991), the loss of contact with reality (Minkowski, 1929). Most of the time, in psychodrama, we “externalize” what the patients feel in different roles played by players, which allows us to work at the heart of each person’s difficulties in interaction. Trained in psychodrama by Anne Ancelin Schützenberger, we have to our credit a set of techniques to support the expression of psychodramatic play, a sort of “toolbox.” Depending on the context, the moment of the patient, our own state, we open our toolbox and try to choose and use the technique that best fits the needs of the game, of what we understand about the difficulty of the protagonist or the group. We do not do anything systematic, we are craftsmen. We have chosen to present a very simple game, without any technique used, except for the initial soliloquy, with a stabilized patient suffering from paucisymptomatic forms of schizophrenia. This is to demonstrate how the possibility of encounter, constitutive of existence, is a fundamental dimension of psychodrama.We thank you for the examples you have given us, they will be a source of inspiration and will fill our toolbox.To John Nolte:We thank you very much for your comments which honor us.The aim of the article was to present how the encounter in... (shrink)

Novel and emerging technologies can provide users with new kinds and unprecedented amounts of information about themselves, such as autobiographical information, neurodata, health information, or characteristics inferred from online behavior. Technology that provides extensive personal information (PI technology) can impact who we understand ourselves to be, how we constitute ourselves, and indeed who we are. This paper analyzes how PI technology’s external, quantified perspective on us affects identity based on a narrative identity theory. Disclosing the intimate relationship between PI technology (...) and identity sheds light on a whole new range of ethical issues that have received insufficient attention so far. Personal information provided by technology is not just information that belongs to individuals but also changes them. (shrink)

Novel and emerging technologies can provide users with new kinds and unprecedented amounts of information about themselves, such as autobiographical information, neurodata, health information, or characteristics inferred from online behavior. Technology providing extensive personal information (PI technology) can impact who we take ourselves to be, how we constitute ourselves, and indeed who we are. This paper analyzes how the external, quantified perspective on us offered by PI technology affects identity based on a narrative identity theory. Disclosing the intimate relationship between (...) PI technology and identity sheds light on a whole new range of ethical issues that have so far not received sufficient attention. Personal information provided by technology is not just information that belongs to individuals but that changes them. (shrink)

Authenticity has been recognized as a central concept in the ethics of human enhancement. In the last decade, a plethora of novel distinctions, specifications, and definitions of authenticity have been added to the debate. This chapter takes a step back and maps the different accounts of authenticity to provide a nuanced taxonomy of authenticity and reveal the emerging underlying structures of this concept. I identify three kinds of conditions for authentic creation and change of the true self (coherence, endorsement, and (...) relations) as well as ways how the true self should be expressed (in one’s self-conception, self-presentation, and one’s body, emotions, and actions). Based on this analysis, I discuss the hopes and concerns human enhancement raises for authenticity. Enhancement technologies do not threaten or foster authenticity across the board but affect different dimensions of authenticity individually. Finally, I turn to the value of authenticity and argue that the debate on authenticity in the ethics of human enhancement would profit from a more extended discussion on the comparative value of the individual dimensions of authenticity. (shrink)

An accessible yet rigorous introduction to the influential French philosopher Gilbert Simondon's philosophy of individuation. Gilbert Simondon, one of the most influential contemporary French philosophers, published only three works: L'individu et sa genèse physico-biologique and L'individuation psychique et collective, both drawn from his doctoral thesis, and Du mode d'existence des objets techniques. It is this last work that brought Simondon into the public eye; as a consequence, he has been considered a “thinker of technics” and cited often in pedagogical reports (...) on teaching technology. Yet Simondon was a philosopher whose ambitions lay in an in-depth renewal of ontology as a process of individuation—that is, how individuals come into being, persist, and transform. In this accessible yet rigorous introduction to Simondon's work, Muriel Combes helps to bridge the gap between Simondon's account of technics and his philosophy of individuation. Some thinkers have found inspiration in Simondon's philosophy of individuation, notably Gilles Deleuze and Félix Guattari. Combes's account, first published in French in 1999, is one of the only studies of Simondon to appear in English. Combes breaks new ground, exploring an ethics and politics adequate to Simondon's hypothesis of preindividual being, considering through the lens of transindividual philosophy what form a nonservile relation to technology might take today. Her book is essential reading for anyone who wants to understand Simondon's work. (shrink)

A partir de la divergencia de M. Foucault con Th. Hobbes con respecto a la guerra como principio y fundamento del poder, se muestra la importancia de esa diferencia conceptual para los análisis políticos contemporáneos. Foucault sostiene que, en las sociedades modernas de Occidente, la comunidad política, y más precisamente la política misma, ha sido el terreno de la guerra librada por otros medios. Por extensión, esta tesis significa invertir el principio de von Clausewitz; a saber, que la guerra es (...) la continuación de la política por otros medios. (shrink)

Muriel Briançon | : Afin d’éclairer le sens de la religiosité de la philosophie de Lévinas et d’écarter le soupçon d’une soumission de celle-ci à des dogmes ou à des croyances incompatibles avec un principe de laïcité, notre contribution vise à clarifier le sens de son projet général. L’intention lévinassienne, ambitieuse et visionnaire, consiste en l’explicitation philosophique, métaéthique et phénoménologique, de l’idée cartésienne de l’Infini, transcendance non idolâtrique surgissant de la relation humaine. Cette quête philosophique de l’extrême conscience suppose (...) un athéisme ou du moins une mise en question de l’idolâtrie, du sacré et des dogmes. Cette spiritualité laïque universelle réalisée dans un judaïsme repensé conduit à des questions philosophiques essentielles et à un changement paradigmatique. | : To enlighten the sense of the religiosity of the Lévinas’ philosophy and rule out the suspicion of a submission of this one in dogmae or in incompatible faiths with a principle of secularism, our contribution aims at clarifying the sense of its general project. The Lévinas’ intention, ambitious and visionary, consists of the philosophic explicitation, métaéthique and phenomenological, of the Cartesian idea of Infinity, the not idolatrous transcendence appearing from the human relation. This philosophic quest of the extreme consciousness supposes an atheism or at least a questioning of the idolization, the sacred and the dogmae. This universal laic spirituality realized in a rethought Judaism leads to essential philosophic questions and to paradigmatic change. (shrink)

Marx the Humanist presents Marx’s writings in a different light. Instead of malicious demagnification, which makes him responsible for everything done in his name after his death, it is recognised that he was not a prophet and could not have foreseen the changes that have occurred since then. His early writings reflect his humanism, and represent his long-term revolutionary appeal. Although the focus is on Marx’s humanism, the first two parts initiate the reader and provide an introduction to basic Marxist (...) ideas, both philosophical and economic. This provides the context for his condemnation of the dehumanising impact of capitalism on workers through exploitation. (shrink)

The potential of memory modification techniques (MMTs) has raised concerns and sparked a debate in neuroethics, particularly in the context of identity and authenticity. This paper addresses the question whether and how MMTs influence authenticity. I proceed by drawing two distinctions within the received views on authenticity. From this, I conclude that an analysis of MMTs based on a dual-basis, process view of authenticity is warranted, which implies that the influence of MMTs on authenticity crucially depends on the specifics of (...) how memory modification would eventually work. Therefore, I continue with a systematic analysis of possible properties of MMTs in which I distinguish between the dimensions of memories and the kinds of experiences that can be modified as well as the properties of the process of memory modification. The impact of MMTs on authenticity is analyzed regarding the possible properties of MMTs and based on a narrative approach to authenticity which fulfills the requirements of a dual-basis, process view of authenticity. Lastly, I explore the potential of MMTs to shift the balance between self-discovery and self-creation within authenticity and thereby alter the concept itself as well as the value of authenticity. (shrink)

The profound changes in personality, mood, and other features of the self that neural interventions can induce can be disconcerting to patients, their families, and caregivers. In the neuroethical debate, these concerns are often addressed in the context of possible threats to the narrative self. In this paper, I argue that it is necessary to consider a dimension of impacts on the narrative self which has so far been neglected: neural interventions can lead to a loss of meaning of actions, (...) feelings, beliefs, and other intentional elements of our self-narratives. To uphold the coherence of the self-narrative, the changes induced by neural interventions need to be accounted for through explanations in intentional or biochemical terms. However, only an explanation including intentional states delivers the content to directly ascribe personal meaning, i.e., subjective value to events. Neural interventions can deprive events of meaning because they may favor a predominantly biochemical account. A loss of meaning is not inherently negative but it can be problematic, particularly if events are affected one was not prepared or willing to have stripped of meaning. The paper further examines what it is about neural interventions that impacts meaning by analyzing different methods. To which degree the pull towards a biochemical view occurs depends on the characteristics of the neural intervention. By comparing Deep Brain Stimulation, Prozac, Ritalin, psychedelics, and psychotherapy, the paper identifies some main factors: the rate of change, the transparency of the causal chain, the involvement of the patient, and the presence of an acute phenomenological experience. (shrink)

Admirador da metafísica de Schopenhauer, Richard Wagner expressou em sua obra, de modo congenial ao filósofo, sua própria visão pessimista de mundo. O presente ensaio busca apontar - na obra O Anel dos Nibelungos - este parentesco e nele as diferenças essenciais que enlaçam de modo poderoso e fascinante os dois autores.

Among the people who have been hailed for being particularly authentic are notorious liars. But this seems like a contradiction. Can you be authentic if you lie about what you value, believe, or feel? This brief article explores this question and the unique stances on honesty that different notions of authenticity take.

Cet article étudie les évolutions significatives de la théorie des crises économiques « à retour périodique » chez Juglar entre ses premières formulations, peu avant 1860, et les toutes dernières versions quelque quarante ans plus tard. Les progrès analytiques et empiriques sont soulignés et l’article signale la montée en généralité de la vision du cycle chez Juglar qui, à la fin de sa vie, décelait dans ce phénomène régulier la « clé de tout le mouvement social ». Des raisons économiques, (...) politique, morales, mais surtout religieuses permettent de rendre compte de cette évolution dans l’œuvre de Juglar. L’article pointe, en particulier, l’importance du jansénisme dans la vision économique du « prophète des crises ». (shrink)

Novel technological devices, applications, and algorithms can provide us with a vast amount of personal information about ourselves. Given that we have ethical and practical reasons to pursue self-knowledge, should we use technology to increase our self-knowledge? And which ethical issues arise from the pursuit of technologically sourced self-knowledge? In this paper, I explore these questions in relation to bioinformation technologies (health and activity trackers, DTC genetic testing, and DTC neurotechnologies) and algorithmic profiling used for recommender systems, targeted advertising, and (...) technologically supported decision-making. First, I distinguish between impersonal, critical, and relational self-knowledge. Relational self-knowledge is a so far neglected dimension of self-knowledge which is introduced in this paper. Next, I investigate the contribution of these technologies to the three types of self-knowledge and uncover the connected ethical concerns. Technology can provide a lot of impersonal self-knowledge, but we should focus on the quality of the information which tends to be particularly insufficient for marginalized groups. In terms of critical self-knowledge, the nature of technologically sourced personal information typically impedes critical engagement. The value of relational self-knowledge speaks in favour of transparency of information technology, notably for algorithms that are involved in decision-making about individuals. Moreover, bioinformation technologies and digital profiling shape the concepts and norms that define us. We should ensure they not only serve commercial interests but our identity and self-knowledge interests. (shrink)

Can associative learning take place without awareness? We explore this issue in a sequence learning paradigm with amnesic and control participants, who were simply asked to react to one of four possible stimuli on each trial. Unknown to them, successive stimuli occurred in a sequence. We manipulated the extent to which stimuli followed the sequence in a deterministic manner (noiseless condition) or only probabilistically so (noisy condition). Through this paradigm, we aimed at addressing two central issues: first, we asked whether (...) sequence learning takes place in either condition with amnesic patients. Second, we asked whether this learning takes place without awareness. To answer this second question, participants were asked to perform a subsequent sequence generation task under inclusion and exclusion conditions, as well as a recognition task. Reaction times results show that amnesic patients learned the sequence only in the deterministic condition. However, they failed to be able to reproduce the sequence in the generation task. In contrast, we found learning for both sequence structures in control participants, but only control participants exposed to a deterministic sequence were successful in performing the generation task, thus suggesting that the acquired knowledge can be used consciously in this condition. Neither amnesic nor control participants showed correct old/new judgments in the recognition task. The results strengthen the claim that implicit learning is at least partly spared in amnesia, and the role of contextual information available for learning is discussed. © 2006 Elsevier Ltd. All rights reserved. (shrink)

This paper presents a functional genealogy of essentialist authenticity. The essentialist account maintains that authenticity is the result of discovering and realizing one’s ‘true self’. The genealogy shows that essentialist authenticity can serve the function of supporting continuity in one’s individual characteristics. A genealogy of essentialist authenticity is not only methodologically interesting as the first functional genealogy of a contingent concept. It can also deepen the functional understanding of authenticity used in neuroethics, provide a possible explanation for the prevalence of (...) the idea of an essentialist true self and justify the use of the ideal of authenticity. First, essentialist authenticity is defined and explained through the work of Jean-Jacques Rousseau. Second, a general need to have steady characteristics is derived from basic human practices. Third, circumstances that make it more challenging to steady oneself are identified and shown to have become more prevalent in the age of modernity when the ideal of authenticity emerged. Finally, it is shown how essentialist authenticity helps to steady the self. (shrink)

Nombreux couples arrivent en thérapie avec une demande d’amélioration de leur communication. Or les mots semblent dangereux, investis d’un pouvoir sur l’autre. Quel danger représente le fait de dire? L’exposition de la situation d’un couple recomposé permet d’évoquer différentes dimensions de la thérapie psychanalytique en couple dont celle du discours. Contradictions et paradoxes mettent en lumière les conflits identitaires d’appartenance constitutifs du lien du couple. L’usage du verbe et ses effets fâcheux montrent combien au nom du discours s’organisent les résistances (...) en groupe. C’est au thérapeute que revient la tâche de rendre possible le passage par le verbe, en travaillant les interactions et projections inconscientes dans l’interrelation, de cette difficulté à dire pour chacun. (shrink)

Nombreux couples arrivent en thérapie avec une demande d’amélioration de leur communication. Or les mots semblent dangereux, investis d’un pouvoir sur l’autre. Quel danger représente le fait de dire? L’exposition de la situation d’un couple recomposé permet d’évoquer différentes dimensions de la thérapie psychanalytique en couple dont celle du discours. Contradictions et paradoxes mettent en lumière les conflits identitaires d’appartenance constitutifs du lien du couple. L’usage du verbe et ses effets fâcheux montrent combien au nom du discours s’organisent les résistances (...) en groupe. C’est au thérapeute que revient la tâche de rendre possible le passage par le verbe, en travaillant les interactions et projections inconscientes dans l’interrelation, de cette difficulté à dire pour chacun. (shrink)

L’auteure présente une thérapie en couple de personnes sourdes. Les spécificités inhérentes à leur langue dont les modalités sont visuelles, où signifiant et signifié sont si proches, génèrent un sentiment d’appartenance groupale à une culture. Comment s’articule la problématique du couple avec les divers modes de communication à l’œuvre, les identités et identifications au sein de ce néo-groupe? Les aspects transférentiels et contretransférentiels serviront de fil rouge dans le déroulement de cette thérapie particulière. Le recours à la métaphore constitue pour (...) le thérapeute un point d’appui vers l’interfantasmatisation. Il contribue à créer une enveloppe, une pensée métaphorique, celle-ci permettant de surmonter les représentations inhibantes qui faisaient obstacle au travail d’élaboration. (shrink)