There are a few ethicists who are interested in encouraging right behaviour, rather than simply discussing it.
Here is something for them from A.L. Kennedy:
‘As Vonnegut mentioned, Nazi Germany trained a population to be blind to the dignity and humanity of some others. A diet of soft porn, cheap sentimentality and hate proved effective. Radio Mille Collines pedaled fear, poisonous pop music and a sense of unhinged communal power – it helped to push Rwanda into the abyss.’ 1 Continue reading
In the past five years or so, a new phenomenon has emerged on the internet. ASMR videos allow you to spend around 40 minutes watching someone carefully unpack and repack a box, or listen to a detailed demonstration of ten different notebooks, or observe the careful folding of several napkins. If you think this is something that almost nobody would want to do, think again: a search on the term ‘ASMR’ on YouTube returns over 1.4 million videos, the most popular of which has been viewed 11.7 million times.
What is ASMR?
Autonomous sensory meridian response, or ASMR, is the pseudo-scientific name of a phenomenon that, according to thousands of anecdotal reports, various news reports, and a recently published academic survey, loads of people experience. ASMR refers to a pleasant tingling sensation in response to certain visual and/or auditory stimuli. Common triggers include the kind of close personal attention you get when someone cuts your hair, certain sounds like tapping or brushing, and perhaps most bizarrely of all, observing someone doing something trivial very carefully and diligently.
The UK government has announced plans to review the possibility of stripping drug addicts, alcoholics and obese individuals of benefits if they refuse treatment for their conditions. In support of the review, a consultation paper claims that the review is intended to “. . . consider how best to support those suffering from long-term yet treatable conditions back into work or to remain in work.”
One concern that has been raised against the plans is that stripping these individuals of their benefits is unlikely to be effective in getting them to seek treatment, with the Mirror reporting one campaigner as suggesting that “(this strategy) didn’t work in the Victorian times, (and) it’s not going to work now”.
In this post, I shall consider a challenge to the lawfulness of the proposals that is based on the claim that they would coerce individuals into accepting treatment. This is in fact a challenge that Sarah Woolaston, chair of the Health Select Committee has herself raised.
1. The fact that you disagree with the author’s conclusion is not a reason for advising against publication. Quite the contrary, in fact. You have been selected as a peer reviewer because of your eminence, which means (let’s face it), your conservatism. Accordingly if you think the conclusion is wrong, it is far more likely to generate interest and debate than if you agree with it.
2. A very long review will simply indicate to the editors that you’ve got too much time on your hands. And if you have, that probably indicates that you’re not publishing enough yourself. Accordingly excessive length indicates that you’re not appropriately qualified. Continue reading
Someone has just said to me: ‘You’re really boring today’. It is, of course, something I commonly hear. And it was undoubtedly true. But it made me wonder if there was any moral significance to my personal boringness. Should I repent of it, or is it morally neutral?
I’ve concluded, I’m afraid, that it’s culpable. There is a duty both to myself and to others to use reasonable – no, extraordinary – endeavours – not to be dull.
There are two reasons why I might be boring in the eyes of another.
The concept of authenticity has been receiving a lot of attention in the past few weeks due to two high profile cases. First, Caitlyn Jenner, a former Olympic gold medallist and TV personality who was until recently known as “Bruce”, debuted her new name and identity in an interview with the magazine Vanity Fair. Second, it was reported that Rachel Dolezal, the Spokane NAACP president, was allegedly born a white woman, and has been deceptively representing herself as a black woman.
The latter case has sparked a great deal of controversy that I do not intend to fully address here. Furthermore, although some commentators have drawn all things considered likewise comparisons between the two cases, it seems clear that Dolezal’s case involves a range of separate issues, which make an all things considered likewise comparison inappropriate; again, I do not intend to make such a comparison here. Rather, in this post, I shall explore one particular theme that has emerged in many discussions of these cases, namely the language of authenticity. Continue reading
Written by Professor Tony Coady
University of Melbourne
In a previous Uehiro blog I offered a number of fairly radical criticisms of church disciplinary practices, and of several prevailing “official” teachings of the Church, such as on artificial contraception, abortion and much else in the area of sexual and reproductive ethics. Subsequently, several people put the question to me: “Given your critical views of so much official church teaching, how can you still call yourself a Catholic?” Continue reading
In deciding whether or not to prosecute, the Crown Prosecution Service (CPS) applies a two-stage test. The first stage is the evidential stage: is there a realistic prospect of conviction? The second stage is the public interest stage: is it in the public interest to prosecute?
In the well-publicised case of the Labour Peer Lord Greville Janner the CPS has decided, in relation to a number of very serious sexual offences, that the evidential test has been passed. However, four expert clinicians, two instructed by the CPS and two instructed on behalf of Lord Janner, are in unanimous agreement that Lord Janner suffers from a degenerative dementia that is rapidly becoming more severe. He could not engage meaningfully with any trial process. There is no prospect of recovery, and no risk of future offending.
Despite all the jokes there are, in fact, a lot of things that lawyers won’t do. Or at least shouldn’t do. In many jurisdictions qualified lawyers are subject to strict ethical codes which are self-policed, usually effectively, and policed too by alert and draconian regulatory bodies.
Is there any point, then, in law firms having their own ethics committees which would decide:
(a) how the firm should deal with ethical questions arising in the course of work?; and/or
(b) whether the firm should accept particular types of work, particular clients or particular cases? Continue reading