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The moral limitations of in vitro meat

The moral limitations of in vitro meat

By Ben Levinstein and Anders Sandberg

Almost everybody agrees factory farming is morally outrageous, with several billions of animals living lives that are likely not worth living. One possible solution to this moral disaster is to make in vitro meat technologically and commercially viable. In vitro meat is biologically identical to real meat but cultured in a tank: one day it may become cheaper, more efficient and safer than normal meat. On animal welfare grounds, then, in vitro meat seems like a clear win as it has the potential to eliminate or greatly reduce the need for factory farms. However, there is a problem…

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Less cooperation, please

Written by Joao Fabiano

Since the idea of enhancing human morality was proposed – and perhaps long before then – there has been a great deal of scientific research directly or indirectly inspired by the goal of improving human moral dispositions. Manipulations which result in increased levels of cooperation, prosociality or altruism are often seen as promising discoveries towards the path of developing moral enhancement technologies. The fact that increasing cooperation between individuals would be going in the wrong direction seems to be ignored. The problem moral enhancement proposes to fix is large-scale cooperation – cooperation between groups of individuals – not between individuals inside a group. Issues like global warming and nuclear disarmament arise primarily in the interaction between large groups of individuals, not in the interaction of individuals within the same group.

In actuality, humans already cooperate well inside small groups. We have evolved many emotional and cognitive mechanisms which enable us to function quite satisfactorily in the context of small cooperative groups such as the ones more frequently prominent in pharmacological research. Many have proposed local economies as the ideal design for producing sustainable management of common resources[1]. There is not that much room for improvement there.

On the other hand, when it comes to interactions between groups of different religions, nationalities and morals we can fail spectacularly. What’s more, our ability to cooperate well inside groups seems to be directly correlated with our inability for cooperation between groups.Read More »Less cooperation, please

Guest Post: Must we throw out the brain with the bathwater? Marc Lewis on addiction

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Written by Anke Snoek

Macquarie University

When neuroscience started to mingle into the debate on addiction and self-control, people aimed to use these insights to cause a paradigm shift in how we judge people struggling with addictions. People with addictions are not morally despicable or weak-willed, they end up addicted because drugs influence the brain in a certain way. Anyone with a brain can become addicted, regardless their morals. The hope was that this realisation would reduce the stigma that surrounds addiction. Unfortunately, the hoped for paradigm shift didn’t really happen, because most people interpreted this message as: people with addictions have deviant brains, and this view provides a reason to stigmatise them in a different way.Read More »Guest Post: Must we throw out the brain with the bathwater? Marc Lewis on addiction

Guest Post: Smart drugs, Smart choice

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Written by Benjamin Pojer and Daniel D’Hotman

Faculty of Medicine, Nursing and Health Science, Monash University

 Oxford Uehiro Centre for Practical Ethics, University of Oxford

 

A recent review published in the European Journal of Neuropsychopharmacology (1) on the efficacy and safety of modafinil in a population of healthy people has found that the drug “appears to consistently engender enhancement of attention, executive functions, and learning” without “preponderances for side effects or mood changes”. Modafinil, a medication prescribed in the treatment of narcolepsy and other sleep disorders, has gained popularity in recent years as a means of increasing alertness and focus. Informal surveys suggest that up to one in five undergraduate university students in the UK admit to using the drug as a study aid (2). Previously, the unknown safety profile of modafinil has been an obstacle to its more widespread use as a cognitive enhancer. Admittedly, the long-term consequences of modafinil use remain unclear, however, given its growing popularity, this gap in the literature should not preclude a discussion of the ethics of the drug’s use for cognitive enhancement.Read More »Guest Post: Smart drugs, Smart choice

Psychology is not in crisis? Depends on what you mean by “crisis”

By Brian D. Earp
@briandavidearp

*Note that this article was originally published at the Huffington Post.

Introduction

In the New York Times yesterday, psychologist Lisa Feldman Barrett argues that “Psychology is Not in Crisis.” She is responding to the results of a large-scale initiative called the Reproducibility Project, published in Science magazine, which appeared to show that the findings from over 60 percent of a sample of 100 psychology studies did not hold up when independent labs attempted to replicate them.

She argues that “the failure to replicate is not a cause for alarm; in fact, it is a normal part of how science works.” To illustrate this point, she gives us the following scenario:

Suppose you have two well-designed, carefully run studies, A and B, that investigate the same phenomenon. They perform what appear to be identical experiments, and yet they reach opposite conclusions. Study A produces the predicted phenomenon, whereas Study B does not. We have a failure to replicate.

Does this mean that the phenomenon in question is necessarily illusory? Absolutely not. If the studies were well designed and executed, it is more likely that the phenomenon from Study A is true only under certain conditions. The scientist’s job now is to figure out what those conditions are, in order to form new and better hypotheses to test.

She’s making a pretty big assumption here, which is that the studies we’re interested in are “well-designed” and “carefully run.” But a major reason for the so-called “crisis” in psychology — and I’ll come back to the question of just what kind of crisis we’re really talking about (see my title) — is the fact that a very large number of not-well-designed, and not-carefully-run studies have been making it through peer review for decades.

Small sample sizes, sketchy statistical procedures, incomplete reporting of experiments, and so on, have been pretty convincingly shown to be widespread in the field of psychology (and in other fields as well), leading to the publication of a resource-wastingly large percentage of “false positives” (read: statistical noise that happens to look like a real result) in the literature.

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The Ethics of Compulsory Chemical Castration: Is Non-Consensual Treatment Ever Permissible?

By Jonathan Pugh

Tory Grant, the justice minister for New South Wales (NSW) in Australia, has announced the establishment of a task force to investigate the potential for the increased use of anti-libidinal treatments (otherwise known as chemical castration) in the criminal justice system. Such treatments aim to reduce recidivism amongst sexual offenders by dramatically reducing the offender’s level of testosterone, essentially rendering them impotent. The treatment is reversible; its effects will stop when the treatment is ceased. Nonetheless, as I shall explain below, it has also been linked with a number of adverse side effects.

Currently, in New South Wales offenders can volunteer for this treatment, whilst courts in Victoria and Western Australia have the discretion to impose chemical castration as a condition of early release. However, Grant’s task force has been established to consider giving judges the power to impose compulsory chemical castration as a sentencing option. Notably though, New South Wales would not be the first jurisdiction to implement compulsory chemical castration in the criminal justice system. For instance, Florida and Poland also permit compulsory chemical castration of sex offenders.

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Guest Post: Why Don’t We Do More to Help the Global Poor?

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Simon Keller, Victoria University of Wellington
Read more in the current issue of the Journal of Practical Ethics

There is good reason to believe that people living comfortable lives in affluent countries should do more to help impoverished people in other parts of the world. Billions of people lack the nutrition, medicines, shelter, and safety that the better-off take for granted, and there exist organizations that do a pretty good job of taking money donated by the relatively rich and directing it towards those who need it most. If I can address myself to others who count among the global rich: we could do more to help the global poor, but we don’t.

It is not just that we do not do much to help the global poor; it is also that our patterns of helping do not respond to the most morally significant aspects of global poverty. We will give more in response to a disaster, like a hurricane or a tsunami, than to ongoing systemic poverty. We are more likely to give when confronted with a photograph of a starving family, or when we take ourselves to be sponsoring a particular child, than when faced with truths about how many people are suffering and how much they need our help.

In a recent article in Journal of Practical Ethics, I try to say something about what explains our patterns of helping behavior, as directed towards the global poor. Part of the explanation, of course, is our selfishness, laziness, and willful ignorance; and part of it is the power of personal stories and photographs to engage our emotions while statistics and geopolitical truths leave us numb. But a further part of the explanation, I think, is that while we know we have good reasons to help the global poor, we do not know what those reasons are.

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Why ethicists should read Middlemarch and despise Simon Cowell

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.’ 1Read More »Why ethicists should read Middlemarch and despise Simon Cowell

Guest Post: JABBING, PLAYING, AND PAYING – HIGH SEASON ON ANTI-VAXXERS

Christopher Chew
Monash University

In the strange, upside-down world of the Southern Hemisphere, cold and gloomy Winter is quietly slinking away, and raucous Spring in all his glory begins to stir. Ah, Spring! The season of buds and blooms and frolicking wildlife. One rare species of wildlife, however, finds itself subject to an open hunting season this Spring – the anti-vaxxer.

In April this year, the Australian Federal Government announced a so-called “no jab, no pay” policy. Families whose children are not fully vaccinated will now lose subsidies and rebates for childcare worth up to almost AUD$20,000 per child, except if there are valid medical reasons (e.g. allergies). Previously, exemptions had been made for conscientious and religious objectors, but these no longer apply forthwith.

Taking things a step further, the Victorian State Government earlier this week announced an additional “no jab, no play” policy. Children who are not fully vaccinated, except once again for valid medical reasons, will additionally now be barred from preschool facilities such as childcare and kindergartens.

I should, at this point, declare my allegiances – as a finishing medical student, I am utterly convinced by the body of scientific evidence supporting the benefits of childhood vaccination. I am confident that these vaccines, while posing a very, very small risk of severe side-effects like any other medicine, reliably prevent or markedly reduce the risk of contracting equally severe diseases. And finally, I believe that the goal of universal childhood vaccination is one worth pursuing, and is immensely beneficial to public health.

Despite my convictions, however, I still find myself wondering if the increasingly strict vaccination regime in Australia, and every-increasing punishments for anti-vaxxers, is necessarily the best means to go about achieving a worthy goal. It’s not clear, to me, that the recent escalation will have significant positive effects beyond a mere simple political stunt.

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Vote Selling Versus Vote Swapping

Joseph Bowen (@joe_bowen_1)

Lets begin with a pair of cases:

Pub Swap. Suppose Ann endorses Political Party A and Ben endorses Political Party B. Both would place Party C as their last choice. Ann lives in constituency 1 and Ben lives in constituency 2. In constituency 1 there is a close race between Party B and Party C. In constituency 2 there is a close race between Party A and Party C. Sitting in the pub the night before the election, Ann and Ben decide to vote for each others respective parties in their own constituency.

Votes for Beer. Suppose Carl endorses Political Party A and Dana endorses Political Party B. Carl lives in constituency 3 and Dana lives in constituency 4. In constituency 3, Party A is certain to win. In constituency 4, there is a close race between Party A and Party C—Party B cannot win. Sitting in the pub the night before the election, Carl offers to buy Dana five pints in exchange for her voting for Party A.

Is there a difference between Pub Swap and Votes for Beer? Read More »Vote Selling Versus Vote Swapping