It was, after all, the digital equivalent of must-see TV. “Have not been this riveted since the final episode of Lost, and this *didn’t* piss me off! Amazing!” wrote one Twitter user in reply to Blair’s thread. “Please @TheEllenShow have a look on it! We need to know more about this happy end,” wrote another. Blair should be credited, if nothing else, with spinning the relatively unremarkable behavior of two strangers into such a simple but compelling story.

This is the Faustian alchemy of social media: we are all given the opportunity to become celebrities in an instant, sometimes for nonsensical reasons, with or without our input. But we gain virtually none of the benefits of that fame, none of the glamor or the institutional support to help deal with the invasiveness of celebrity and how it can eat away at every boundary you ever took for granted.

Unscrupulous providers are incentivized to use inefficient or malicious means to increase break/fix work and thus increase their revenue.

he wants to focus on maximizing the health of conversations, and prioritizing people spending their time learning on the site

Dorsey doesn’t have all the answers. He’s more like a captain of a ship, wondering aloud how to avoid the many icebergs in his path while continuing ahead at full steam.

Is it OK to hire someone to assume a risk you don’t want to?

le nuove tecnologie sono presenti nella vita di tutti, sia lavorativa sia quotidiana. Spesso non ci rendiamo neanche conto che interagiamo con sistemi automatici o che disseminiamo sulla rete dati che riguardano la nostra identità personale. Per cui si produce una grave asimmetria tra chi li estrae (per i propri interessi) e chi li fornisce (senza saperlo). Per ottenere certi servizi, alcuni siti chiedono a noi di precisare che non siamo un robot, ma in realtà la domanda andrebbe capovolta

«È necessario che l’etica accompagni tutto il ciclo della elaborazione delle tecnologie: dalla scelta delle linee di ricerca fino alla progettazione, la produzione, la distribuzione e l’utente finale. In questo senso papa Francesco ha parlato di “algoretica”»

Social media research ethics faces a contradiction between big data positivism and research ethics fundamentalism. Big data positivists tend to say, ‘Most social media data is public data. It is like data in a newspaper. I can therefore gather big data without limits. Those talking about privacy want to limit the progress of social science’. This position disregards any engagement with ethics and has a bias towards quantification. The ethical framework Social Media Research: A Guide to Ethics (Townsend and Wallace, 2016) that emerged from an ESRC-funded project tries to avoid both extremes and to take a critical-realist position: It recommends that social scientists neither ignore nor fetishize research ethics when studying digital media.Research ethics fundamentalists in contrast tend to say,You have to get informed consent for every piece of social media data you gather because we cannot assume automatic consent, users tend not to read platform’s privacy policies, they may assume some of their data is private and they may not agree to their data being used in research. Even if you anonymize the users you quote, many can still be identified in the networked online environment.

Research ethics concerns issues, such as privacy, anonymity, informed consent and the sensitivity of data. Given that social media is part of society’s tendency to liquefy and blur the boundaries between the private and the public, labour/leisure, production/consumption (Fuchs, 2015a: Chapter 8), research ethics in social media research is par-ticularly complex.

Similar to the technical architecture of classic colonialism, digital colonialism is rooted in the design of the tech ecosystem for the purposes of profit and plunder. If the railways and maritime trade routes were the "open veins" of the Global South back then, today, digital infrastructure takes on the same role: Big Tech corporations use proprietary software, corporate clouds, and centralised Internet services to spy on users, process their data, and spit back manufactured services to subjects of their data fiefdoms.

The underlying guiding idea of a “trustworthy AI” is, first and foremost, conceptual nonsense. Machines are not trustworthy; only humans can be trustworthy (or untrustworthy). If, in the future, an untrustworthy corporation or government behaves unethically and possesses good, robust AI technology, this will enable more effective unethical behaviour.

loathsome in itself, but which had taken an irresistible hold of my imagination

I was surprised that among so many men of genius, who had directed their inquiries towards the same science, that I alone should be reserved to discover so astonishing a secret.

Seneca

the gentle ass

For now, that will have to be my justification. I’m not ready to give up writing. I’m not ready to take up some high-paid job that I’d hate in order to reduce the world’s suffering. Maybe that will change. For now, call me Net-Positive Man.

Disinformation in Contemporary U.S. ForeignPolicy: Impacts and Ethics in an Era of Fake News,Social Media, and Artificial Intelligence

guides academic librarians in the United States

and that even the values of non-religious people have been absorbed from the religious history around them

if the members are friendly and co-operative than if they are hostile and resentful

9. Avoid bringing agenda items to a vote — there is always the next meeting. Even better, leave items until next year when you won’t be chair.

virtue of his possession of an immortal soul, he was now seen as being part of the natural order, different from non-human animals only in degree of structural complexity

That’s why online education is an ethical practice, especially for those who find it nearly impossible to attend on campus.

naturally occurring

Worse yet, it wouldn’t surprise me if we saw more unethical people publish data as a strategic communication tool, because they know people tend to believe numbers more than personal stories. That’s why it’s so important to have that training on information literacy and methodology.”

a direct new innovation in one particular capability

proper charitable attitude

But the greatest drawback of our educational methods is that we pay an excessive amount of altention to the natural sciences and not enough to ethics.

especially at a time when many (perhaps most) computer technologies appear untethered to any philosophy besides the pursuit of maximum profit

A Patient's Bill of Rights did not arise from the U.S. government but from the medical community itself—it is the medical community that defined its own set of obligations.

ffirm

Onto-epistem-ology—the study of practices of knowing in be-ing

This information was not explicitly stated in either article, but the sample and community description makes it clear that the participants of these studies are the same people, though the sample sizes differ slightly (ns = 85 and 86). However, this redundancy did not produce any analysis problems because the correlation matrix in the Grigorenko et al. (2001) article was not positive definite.

For rhetorical theory now, language is ulways persuasive in intent, always imbued with elhics and ideology

假设另一种场景，我把它叫“运输机难题”——假设你是一场救灾行动的总指挥，正带着一支小队坐在一架装满物资的运输机中，这是唯一一架运输机，如果没准时到就会有上万灾民饿死病死，如果最终也没到那几十万人都活不成。但此时受恶劣天气影响飞机突然损坏了，承载不了这么大的重量，必须要有一半人跳下飞机（假设不能丢物资），否则可能机毁人亡，要不要让半支队伍跳下去？   这架运输机就是比特大陆，灾区的难民就是现在的币民。比特大陆若是完蛋，对行业造成的冲击又会让一大批币民破产出局。   试想一下，有一天比特大陆真的倒闭了，那么可以预见到，矿机将挥泪大甩卖，矿工将抛售手里的BTC、BCH，BCH奄奄一息，BTC跌到新一轮谷底。虽然还会有“灾后重建工作”，但一大批人都将倒在这场灾难里，看不到明天的太阳。   作为灾民，会不会因为心疼跳下去的半支队伍而甘愿饿死病死？作为币民，会不会因为心疼被裁掉的几百上千人而甘愿看着比特大陆倒闭，忍受自己哪怕只是短期的破产？

self-driving car

It does not restrict any particular research practice but rather, asks researchers to be transparent and honest about their practices. There is nothing wrong with analyzing data with no a priori hypotheses, but there is something fundamentally corrosive to publishing papers that present post hoc hypotheses as a priori.

Blair’s posts are a remarkable feat of digital storytelling. She spun the all-in-all rather trivial behavior of two strangers into the social media equivalent of a rom-com and initially the story was heralded as the summer feel-good story we were in desperate in need of. (There also was some speculation that this was all a hoax, which is possible but seems implausible at this point.) But soon questions emerged about the ethics of this modern-day fairy tale, especially when it became clear that the female subject of the story did not welcome the attention and had her social profiles deleted after internet sleuths had figured out her identity. On July 12, she put out a statement through her lawyer in which she claimed to have been “doxxed, shamed, insulted and harassed” and that voyeurs had come looking for her. By that point, the couple responsible for the tweets was slammed online as well.

Earlier, I have criticized Facebook for not anticipating the ethical problems with Facebook live and for its general approach of trying things out without much ethical forethought. But wouldn’t a pragmatist argue that because they are charting into new territory, digital innovators are more likely to make ethical mistakes giving the lack of existing normative framework?  This pragmatic defense only has limited power though, as there are general guiding ethical norms and principles in place already.  It is of course true that (some of) these norms might be subject to change in the digital environment and that sometimes our existing frameworks are ill-equipped to deal with new moral dilemmas. However, this does not excuse some of the more egregious ethical lapses we have seen recently, which were violations of well-known and accepted moral guidelines.

Phillip Kitcher, in the introduction of The Ethical Project describes the project of this pragmatic naturalism as follows: “Ethics emerges as a human phenomenon, permanently unfinished. We, collectively, made it up, and have developed, refined, and distorted it, generation by generation. Ethics should be understood as a project --the ethical project-- in which we have been engaged for most of our history as a species.” This a functionalist view sees ethics as a set of guidelines that make communal living possible. A successful ethical system is one that can fulfill this function.

If philosophy maybe “divided into three branches, natural philosophy, dialectic, andethics,” Cicero declares in his dialogue de Oratore (On the Orator), “letus relinquish the first two,” but, he continues, rhetoric must lay claim toethics, “which has always been the property of the orator; . . . this area,concerning human life and customs, he must master” (1.68).

as boyd and Crawford argue, ‘without taking into account the sample of a data set, the size of the data set is meaningless’ (2012: 669). Furthermore, many tech-niques used by the state and corporations in big data analysis are based on probabilistic prediction which, some experts argue, is alien to, and even incom-prehensible for, human reasoning (Heaven 2013). As Mayer-Schönberger stresses, we should be ‘less worried about privacy and more worried about the abuse of probabilistic prediction’ as these processes confront us with ‘profound ethical dilemmas’ (in Heaven 2013: 35).

There is an uneasy coming together of diverse computational and human intelligences in these intersections, and the ambiguous nature of intelligence – understood, on the one hand, as a capacity for perceiving, learning and under-standing and, on the other, as information obtained for strategic purposes – marks complex relationships between ‘good’ and ‘dark’ aspects of big data, surveil-lance and crisis management.

“Please bear with me,” said one team member at the meeting. “This is incredibly complex.”

Putting an ethical lens on learning analytics

The question each proxy should ask when making decisions on behalf of others is, who am I truly serving — the patient or myself?

In situations like this, the proxy (knowingly or unknowingly), is primarily motivated by his own need to have one last opportunity to repair the broken relationship and make amends to redeem himself.

Here, the role as a dutiful spouse or parent or sibling obligates the proxy to execute decisions for the patient that the proxy would never stomach for himself or herself.

Proxy decision-makers are often unprepared, and many may not be cognizant of the patient’s values and wishes

For the past 100 years we have been chasing visions of data with a singular passion. Many of the best minds of each new generation have devoted themselves to delivering on the inspired data science promises of their day: intelligence testing, building the computer, cracking the genetic code, creating the internet, and now this. We have in the course of a single century built an entire society, economy and culture that runs on information. Yet we have hardly begun to engineer data ethics appropriate for our extraordinary information carnival. If we do not do so soon, data will drive democracy, and we may well lose our chance to do anything about it.

9. Does Editors Canada have a code of ethics? No. Editors Canada does not have a code of ethics, but it has adopted general principles of professional editing. You can download Professional Editorial Standards from  Editors Canada for a list of these principles.

ethics of video games in archaeology

“The practical implications of this positive feedback loop could be that engaging in one kind deed (e.g., taking your mom to lunch) would make you happier, and the happier you feel, the more likely you are to do another kind act,”

Empirical Approaches to Moral Character

Slote begins by observing that discussions of moral development and methods of teaching children to be moral tend to assume that the children have been loved, with (usually tacit) acknowledgment that children who aren't loved may not respond to the methods in question. He points out that unloved children often have psychopathic tendencies, and if this is the result of their being unloved, then love in very early childhood is a condition for moral development

(1) the importance of early upbringing for the future development of virtue, (2) the central place of action in learning virtue, and (3) the indispensability of community for both cultivating and maintaining virtue, which is an ongoing activity.

A behavioral route can be taken instead to these simulations, side-stepping direct reference to the rule. In some ways it is more revealing of our simulation. Here we engage in repetitive behaviors that conform to a reciprocity convention that conforms to the rule. We do not act out of adherence to the rule, but only out or imitation of its applications or illustrations. This again was the Aristotelian approach to learning virtues and also the Confucian approach for starting out. In Japan, this sort of approach extended from the Samurai tea ceremony to the Suzuki method of learning the violin (See Gardner 1993). Such programming is akin to behavioral shaping in behaviorist psychology though it rests primarily on principles of competence motivation, not positive and negative reinforcement. Social psychology has discovered that the single best way to create or change inner attitudes and motivations is to act as if one already possessed them. Over time, through the psychology of cognitive dissonance reduction, aided by an apparent consistency process in the brain, the mind supplies the motivation needed (Festinger 1957, Van Veen, and others, 2009).  These processes contradict common opinion on how motivations are developed, or at least it does so long as our resolve does. Unless one keeps the behavior going, by whatever means, our psychology will extinguish the behavior for its lack of a motivational correlate. Here, as elsewhere, the golden rule can act as a conceptual test of whether the group reciprocity conventions of a society are ethically up to snuff. As a means to more morally direct simulation, those interested in the golden rule can try alternative psychological regimens—role-taking is one, empathy might be another. And these can be combined. Those who assume that exemplars must have taken these routes in their socialization may prefer such practices to conventional repetition. However, each is discretionary and but one practical means to it. Each has pros and cons: some routes serve certain personality types or learning styles, others not so well.  In certain cultures, mentoring, mimicking and emulating exemplars will be the way to go.

The golden rule displays one algorithm for programming exemplary fair behavior, which can be habituated by repetition and even raised to an art by practice. Virtue ethics (habits) and deliberation ethics (normative ethics) fall here. What we are simulating are side-effects of a moral condition. We are trying to be good, by imitating symptoms of being good.

The fourth way, is more a simulation than a “way.” It is not a form of embodiment at all, and therefore does not generate golden rule effect as a spontaneous offshoot. We learn to act, in some respects, as a master or exemplar would, but without embodying the character being expressed, or being truly self-expressive in our actions. What we call ethics as a whole—the ethics of duties, fulfilling obligations, adhering to responsibilities, and respecting rights can be seen as this sort of partial simulation. We develop moral habits, of course, some of which link together in patterns and proclivities. And we can  “engage” these. But we would not continue to carry around a sense of ethical assembly instructions or recipes needing sometimes to refer to them directly—if we were ethics, if we embodied ethics. We don’t retain rules and instructions when we are friends or parents. (Those who read parenting books are either looking for improvements or fearing that they aren’t true parents yet.)

One possibility is the American preoccupation with fame. Studies have found that Americans are more interested in fame than people of other nationalities are. A 2007 Pew Research survey of 18- to 25-year-olds found that about half said that getting famous was a top priority for their peers. Television shows increasingly promote fame as a value, research has found, and pop lyrics are becoming more narcissistic. A 2010 review of research studies found that modern college students display less empathy than students of the late 1970s. These studies fit a general pattern of research showing that narcissism is on the rise. Simultaneously, Lankford said, the line between being famous and infamous is blurring. Scientists looked at the covers of People magazine issues dating from 1974 to 1998, and found that cover stars were increasingly featured for bad behavior — cheating, arrests, crime — rather than good acts (though there was a slight shift toward positivity after the Sept. 11 terrorist attacks), according to their 2005 report.

If this last view is correct, then moral education is an extremely subtle and context-sensitive task, more like teaching an appreciation for literature than teaching someone how to follow a set of rules. Perhaps unsurprisingly, Confucians such as Mengzi have emphasised the importance of studying poetry and history in educating a person’s moral sense.

What is ethical deliberation like? Two paradigms have dominated modern Western accounts of moral reasoning: the application of rules, and the weighing of consequences. Both paradigms treat moral thinking as analogous to scientific reasoning, either in being law-like or in being quantitative. The former is most commonly associated with Kantian ethics and the latter with utilitarianism. However, Mengzi’s view of moral reasoning seems closer to that of Aristotle, who warned that it is wrong to seek the same level of precision in ethics that one expects in physics or mathematics. A rival philosopher asked Mengzi whether propriety requires that unmarried men and women not touch hands. When Mengzi acknowledged that it does, his interlocutor triumphantly asked: ‘If your sister-in-law were drowning, would you pull her out with your hand?!’ Mengzi’s opponent obviously thought that he had Mengzi trapped, but Mengzi replied: ‘Only a beast would not use his hand to pull out his sister-in-law. It is propriety that men and women not touch hands, but to pull her out when she is drowning is discretion.’ This is representative of Mengzi’s approach to ethics, which emphasises the cultivation of virtues that allow one to respond flexibly and appropriately to fluid and complex situations.

Modern Morality and Ancient Ethics

He calls for more thoughtful engagement with the notion not so much of making things, but of fixing them, repurposing them in their diminishment and dismantlement—not of making new, but of making do, and of thereby engaging what he calls ‘an ethics of mutual care’—with each other, the world around us, and with the (quite literal) objects of our affection (Jackson, 2013, p. 231). This is a source, he says, of ‘resilience and hope’ and it’s a way of being in space and time that has deep feminist roots (Jackson, 2013, p. 237).

Ethics

virtue & order

healthiness & fertility. It was the degree of centrality to the white population of the state which alone then constituted

OxTREC Reference: 593-16

To harmonize & promote the interests of agriculture, manufactures & commerce and by well informed views of political economy to give a free scope to the public industry.

and tho rather, as the proofs of the being of a god, the creator, preserver, & supreme ruler of the universe, the author of all the relations of morality, & of the laws & obligations these infer, will be within the province of the professor of ethics;

we have proposed no professor of Divinity;

the expert isn’t always right

When dealing with technology, there are two dominant discourses that permeate research and practice: determinism and non-determinism. For the former discourse, ethics is only an issue for the designers of technology, because they determine what users should do; for the latter, ethics is only an issue for users, because they ultimately define what to do with technology. Both

nteraction designers try to impose structures upon human action by shaping coercive environments where people are punished if they do things the “wrong way” and by hiding or not providing options for changing artifact adaptations. Interaction design mediates human agency and power, but if it does not provide choices for action, there is no room for ethics: people act based on conditions, not on considerations of what should be done.

We argue that artifacts support human behavior by providing adaptations, but these adaptations can expand or restrict human actions.

If an individual opts out, this should mean that their name appears nowhere on the social network diagram (even if they are identified by another individual as being part of their social network). For instance, in the sample map, you can see that the map would be very disjointed if John and Holly opted out of the SNA.

it may be possible to guess the names of individuals by virtue of their location in the network

It is possible to use data collected from Twitter to discern the identities of tweet authors, which can then be used to find and collect additional information from additional sources.

Mengele conducted medical experiments on twins. He also directed serological experiments on Roma (Gypsies), as did Werner Fischer at Sachsenhausen, in order to determine how different "races" withstood various contagious diseases. The research of August Hirt at Strasbourg University also intended to establish "Jewish racial inferiority."

Other gruesome experiments meant to further Nazi racial goals were a series of sterilization experiments, undertaken primarily at Auschwitz and Ravensbrueck.

Unethical medical experimentation carried out during the Third Reich may be divided into three categories.

the risk of re-identification increases by virtue of having more data points on students from multiple contexts

the automatic collection of students’ data through interactions with educational technologies as a part of their established and expected learning experiences raises new questions about the timing and content of student consent that were not relevant when such data collection required special procedures that extended beyond students’ regular educational experiences of students

Responsible Use

the use of data in scholarly research about student learning; the use of data in systems like the admissions process or predictive-analytics programs that colleges use to spot students who should be referred to an academic counselor; and the ways colleges should treat nontraditional transcript data, alternative credentials, and other forms of documentation about students’ activities, such as badges, that recognize them for nonacademic skills.

The point of replication isn't to shame researchers — it's to build better science

the results remain compelling nonetheless

demanding that technologies designed for a group of people be designed and built, in part, by those people

Nevertheless, there were a few who questioned that definition of fairness and challenged the assumption that it was wrong for reviewers to take institutional affiliation and history into consider- ation. "We consider a result from a scientist who has never before been wrong much more seriously than a similar report from a scientist who has never before been right. . . . It is neither unnatural nor wrong that the work of scientists who have achieved eminence through a long record of important and suc- cessful research is accepted with fewer reservations than the work of less eminent scientists" (196). "A reviewer may be justified in assuming at the outset that [well-known] people know what they are do- ing" (211). "Those of us who publish establish some kind of track record. If our papers stand the test of time . . . it can be expected that we have acquired expertise in scientific methodology" (244). (This last respondent is a woman and a Nobel laureate.)

Zen Faulkes, an invertebrate neuroethologist at the University of Texas-Pan American in Edinburg, questions on his blog whether every person made enough of a contribution to be credited as an author.

In rare cases, a questionable, published paper may acquire“orphan” status (Rennie & Flanagin, 1994, p. 469), as allconcerned try to wash their hands of it, invoking hyperlaborspecialization as grounds for exoneration. Such a scenario isinconceivable under the standard model, where authorshipand accountability are isomorphic. But when authorship/ownership of a study is distributed across multiple contrib-utors, many of whom may have zero or weak relation-ships—whether personal or institutional—with their myriadcoworkers (Katz & Martin, 1997), the practical (i.e., en-forceable) allocation of accountability may pose intractableproblems

eceiving credit under false pretenses,are cause for grave concern (Anderson, 1991).

ow, for instance, should a promotion andtenure committee view the contribution of the 99th listedauthor on a particle physics paper or the 36th author on agenome sequencing study? What may seem to constitute aminiscule portion of a single journal article may, in fact,have consumed a significant amount of that individual’sprofessional time and energy. T

owever, multipleauthorship and hyperauthorship are not problematized byphysicists as they are by the biomedical community.

ennieand Yank (1998, p. 829), when “the number of collaboratorsgrows arithmetically, it becomes exponentially harder toaffix responsibility.”

he practice of promiscuous coauthor-ship puts considerable stress on this tried and tested model.

e need toconsider how multiple authorship, in extremis—what I havechosen to term ‘hyperauthorship’— undermines commonlyheld assumptions about the nature and ethical entailments ofauthorship, and how, in exceptional cases, it can lead tofundamental questions about the integrity of the researchcommunity as a whole. Unfortunately, little effort is madein the biomedical literature to distinguish systematicallybetween what might be termed acceptable levels of multipleauthorship and unacceptable levels of hyperauthorship.Studies of coauthorship trends, as will become clear,

scaleofthephenomenonandassociatedethicalabuseshaveprovedtobesingularlyproblematicinthebiomedicaldo-main(e.g.,Houston&Moher,1996

any respect unethical.

We strived to make our work as participant-researchers transparent and dialogic by sharing tentative findings and engaging in dialogue about our inquiries into learning in CLMOOC online, as well as offline in conferences with CLMOOC participants in attendance.

“moderate disguise”

Responding participants either requested to have their online identities remain connected to their professional learning artifacts by affirming the use of their first names, or indicated they would like a pseudonym used.