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Lie detectors and epistemic duty

Lie detectors and epistemic duty

The British government is about to introduce compulsory lie detector tests for sex offenders released on parole.   The British police want to use lie detectors in the detection of crime. Is this the right thing to do?

The answer to that question depends on a complex set of duties. Obviously it is highly desirable to prevent people on parole committing crimes. Equally obviously it is highly desirable to catch criminals (only when the laws are just, of course). For this reason we are tempted to latch onto anything that promises improvements. The government and the pilot study they are basing their proposal on are promising us improvements by using lie detectors. Others elsewhere have considered whether lie detectors do in fact offer better outcomes .  Even if lie detectors do offer better outcomes, which they might do whether or not they are good at detecting lies, that still wouldn’t make it right to use them.

A highly significant duty that bears on the question is the epistemic duty borne by the law and by the police, the epistemic duty to know the truth of guilt and innocence. Here I am concerned only with that duty. I do not consider other duties, such as protection from harm, that might be served by deterrent effects achieved independently of knowing the truth.Read More »Lie detectors and epistemic duty

Asking the right questions: big data and civil rights

Alastair Croll has written a thought-provoking article, Big data is our generation’s civil rights issue, and we don’t know it. His basic argument is that the new economics of collecting and analyzing data has led to a change in how it is used. Once it was expensive to collect, so only data needed to answer particular questions was collected. Today it is cheap to collect, so it can be collected first and then analyzed – “we collect first and ask questions later”. This means that the questions asked can be very different from the questions the data seem to be about, and in many cases they can be problematic. Race, sexual orientation, health or political views – important for civil rights – can be inferred from apparently innocuous information provided for other purposes – names, soundtracks, word usage, purchases, and search queries.

The problem as he notes is that in order to handle this new situation is that we need to tie link what the data is with how it can be used. And this cannot be done just technologically, but requires societal norms and regulations. What kinds of ethics do we need to safeguard civil rights in a world of big data?

Croll states:

…governments need to balance reliance on data with checks and balances about how this reliance erodes privacy and creates civil and moral issues we haven’t thought through. It’s something that most of the electorate isn’t thinking about, and yet it affects every purchase they make.
This should be fun.

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A Lack of Olympic Spirit

This morning, the men’s Olympic under 80 kg Taekwondo competition takes place. However, the British competitor widely regarded as the world’s best fighter in that category will not be taking part. Instead, a competitor ranked 59th in the world will be fighting in his place. Neither the British Taekwondo Association, nor the British Olympic association, nor the World Taekwondo Federation come out of the affair looking good. In particular, the latter two bodies seem to have shown either a basic ignorance of human nature, or a wilful refusal to resolve a gross injustice.

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Advertising, Autonomy and Breastfeeding: Some Reflections.

In ethical discussions, we are often quick to lambast advertisements for the way in which they can subvert the consumer’s autonomy. It is certainly true, as other posts on this blog record, that  some advertisements aim to intentionally deceive consumers, and to manipulate their preferences in a manner which can serve to undermine their autonomy.Read More »Advertising, Autonomy and Breastfeeding: Some Reflections.

The Philosophy of Bad Badminton: Another Look

Julian Savulescu brings an interesting and characteristically uncompromising philosophical perspective today to the Badminton scandal in which four pairs were disqualified from the Olympics for intending to lose their matches in order to obtain a preferred draw in the next round. The players were ejected for violating parts of the Players’ Code of Conduct that is set by the governing body of the sport: the Badminton World Federation (BWF). In particular, they were found to have violated sections 4.5 and 4.16 of the Code, which respectively prohibit “not using one’s best efforts to win a match” and “conducting oneself in a manner that is clearly abusive or detrimental to the sport.”

Savulescu argues that the players should not have been disqualified, and that the rules for the draw should be changed. He is right the rules for the draw should be changed: they should be designed so that winning a match always confers on the players some advantage in the tournament, or at least never a disadvantage. Why not, for example, simply let the most successful teams choose first who they will face in the next round? One questionable feature of this week’s events is that the badly formulated rules for the format of the draw were instituted by the BWF. So the BWF, acting as legislator, judge and jury on the conduct of the players, itself had a vested interest in shifting the blame for the fiasco of non-competitive games onto the players themselves.

Still, it is reasonable to ask whether it would have been right for a properly impartial judging body to disqualify the players in this case. Savulescu’s post suggests, as far as I can see, four arguments against:

A) The players were using a strategy to win the tournament, and logically, a strategy cannot be abusive or detrimental to the sport.
B) The rules are not clear.
C) The rules are absurd.
D) The rules depend on a distinction between intending and foreseeing which is philosophically unsustainable.

So let’s assess these four arguments.

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Philosophy and the Badminton Scandal

I was emailed by a journalist yesterday from Bloomberg for a comment on the Badminton expulsion scandal. Several teams have been expelled for deliberately losing to gain better places in the draw to increase their chances of winning.

Here is the story that came out in Bloomberg

Here is the actual quote I sent the journalist:

“The players were ejected for violating the Players’ Code of Conduct, Sections 4.5 and 4.6, for “not using one’s best efforts to win a match” and “conducting oneself in a manner that is clearly abusive or detrimental to the sport.”

However, many competitors fail for various psychological reasons to use their best efforts to win a match. Having a temper tantrum is hardly using your best efforts. And since when is strategy abusive to sport. If there is a problem, then the rules for the draw should be changed. This is typical of the puritanical moralism that is infecting sport. First it was a war on performance enhancement because it was against the spirit of sport – nonsense, it is the spirit of sport. Now we see the same moralists trying to define a good sport and enforce some anachronistic account of the spirit of sport. Boo them by all means, but don’t disqualify them if they have not broken clear rules. This kind of subjective code of conduct belongs to Victorian times. It is absurd to have a rule that you have to try to win in competitive sport. It’s like having a law that you have to try to love someone in a marriage. Of course you should do it, but it’s absurd to have rules that require it. You can get dropped from the team, or booed, or divorced, for not trying hard enough – but this is not the place for these kinds of rules or laws.”

One thing I did not write was that there is another philosophical diagnosis of this scandal. That is, attachment on the part of Olympic officials to the so-called “intention-foresight” distinction that also grounds the famous Catholic Doctrine of Double Effect. According to the intention-foresight distinction, there is a moral distinction between the effects of our actions that we intend and those that we foresee, but don’t directly intend.

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Should Men and Women be segregated in professional Sports?

When I zapped into the Olympics opening ceremony on Saturday, I had the doubtful pleasure to see the German sportspeople entering the stadium in ridiculously gendered jackets – pink for the girls, light blue for the boys. This renewed an admittedly rather old question in my mind: Should men and women be segregated in professional sports?

There are some mixed-gender sports, like Equestrian. Many others, however, ranging from Boxing and Football to Golf, Bowling, and Pool Billiard are gender-segregated at a professional level.

Different arguments are mentioned for why men and women should be segregated in sports. These range from pub debate level (“I would not be able to concentrate if my opponents were girls in such tight tricots”) to more complicated matters (“Forcing men and women together excludes people whose religious views prohibit having mixed-gender competitions”). However, in every case the main argument seems to be: Due to physical differences, women cannot compete with men in sports.

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Capturing Tragedy

When watching a news report on the recent tragedy in Colorado I was struck by the sight of people using mobile phones to film people leaving the cinema. The state of shock on the people’s faces and the freshness of the blood on their clothes signaled that the event was still unfolding. My first response was surprise that someone would think to start filming in the midst of such circumstances. My second was to wonder whether there were any grounds for objection. The particular video shown on the news was not very graphic, although the fear and confusion was tangible. There may have been more gruesome mobile videos from that day. So, I pose the following questions: is it OK to video horror as it unfolds? Might there even be good reasons to do so? What factors affect the answer to this question?Read More »Capturing Tragedy