Abuse Porn: Reading Reactions to Boys Halfway House

Boys Halfway House is a gay bareback pornography website that purports to host the recorded abuse exploits of managers of a halfway house. It is a recent addition to the genre niche of abuse and exploitation pornography sites that have surfaced in recent years. This article reads viewer commentary of scene updates on review site WayBig.com so as to consider the controversy associated with the proliferation of gay ‘abuse porn’, and of Boys Halfway House and its theme in particular. More than 500 comments over a 2-year period help explain Boys Halfway House as a variant of extreme pornography, and canvas a range of views on rape and humiliation fantasy in gay porn more broadly. The study ends with discussion of the anxieties and appreciations the site has prompted in viewers, and the presentation of two themes in particular: ‘bad porn’ and ‘harmful porn’. Also considered are the ethical implications of such male sexual abuse fantasies, which is a subject of lasting trauma for victims, and one that poses unique challenges in wider contexts.     

Pre-Reflective Ethical Know-How

In recent years there has been growing attention paid to a kind of human action or activity which does not issue from a process of reflection and deliberation and which is described as, e.g., ‘engaged coping’, ‘unreflective action’, and ‘flow’. Hubert Dreyfus, one of its key proponents, has developed a phenomenology of expertise which he has applied to ethics in order to account for ‘everyday ongoing ethical coping’ or ‘ethical expertise’. This article addresses the shortcomings of this approach by examining the pre-reflective ethical know-how individuals first develop and on which all later forms of ethical expertise are dependent. In the first section an account is given of the ‘ethical second nature’ which every individual develops from childhood onwards and which forms the basis of pre-reflective ethical know-how. The acquisition of an ethical second nature early on opens up the very domain of ‘the ethical’ for us in the first place and is constitutive of our sensitivity to it. The second section turns to pre-reflective ethical know-how and whether it is conceptual in nature. Just as sensorimotor understanding forms the basis of our reflective perceptual concepts, pre-reflective ethical know-how is similarly proto-conceptual and is the source of our reflective ethical and moral concepts. Finally, the third section examines the process whereby ethical second nature and pre-reflective ethical know-how are actually acquired, namely, through immersion in an ‘ethical world’. This world consists of both the web of ethical meanings and significances which has evolved in a particular society or community as well as its members whose actions and interactions continually reproduce that web.     

Elder Abuse: Ethical and Related Considerations for Professionals in Psychology

Elder abuse presents difficult ethical considerations that the field of psychology has yet to sufficiently address. As demographics and sociocultural factors shift in the coming decade, this deficit in ethical competence may become an increasingly serious problem. Although legal definitions of elder abuse lack uniformity and clarity, there is much room for improvement in the field of psychology. Ethical considerations most relevant to professionals in psychology draw heavily on the principles of beneficence and nonmaleficence and respect for people's rights and dignity. Professional standards of competence, discrimination, informed consent, privacy and confidentiality, and cooperation with other professionals are also critical in these considerations. A number of recommendations are made, centering around the needs for more education, frank discussion, and empirical examination of the complexities of elder abuse.     

Cultural Trauma and Countertransference Experiences of Therapists Dealing With Childhood Sexual Abuse: A Response to Kathleen McPhillips

My response to Kathleen McPhillips’s paper focuses on the pervasiveness of vicarious trauma for those working with survivors of childhood sexual abuse. Attempts to avoid the impact of vicarious trauma may in fact lead to denial, dissociation, or amnesia. Cultural trauma, as unearthed by the Australian Royal Commission into Institutional Responses to Child Sexual Abuse Commission, can also be linked with the wider theme of Australia’s history of migration. Migrants who came to Australia fleeing various forms of trauma, have, at times, felt betrayed by the new country. This sense of betrayal is compounded if, for example, institutional sexual abuse suffered by their offspring, is ignored or denied. The abuse suffered by children in Australian institutions has led to trauma on both personal and cultural levels. Healing, therefore, may require both individual help, and ethical responsiveness on a more collective level. The Royal Commission serves to provide a container for its examination. Such public recognition is but one step in processes of reparation that need to take place on individual and cultural levels. McPhillips’s work may also serve as a vital part of this process.     

Ethical Issues in Counseling Adult Survivors of Incest

Most counselors working with an adult clientele are faced with negotiating the many ethical dilemmas that occur when counseling adult survivors of child sexual abuse. In this article, the primary ethical concerns encountered in the treatment of adult survivors are addressed. Meta-ethical principles are identified for guiding ethical decision making in dealing with issues that arise in the survivor's relationships with the counselor, the abuser, and other family members.     

Fictional Stories With Ethical Content: Guidelines for Using Stories to Improve Ethical Behavior

Fictional literature has been used as a pedagogical tool to elevate student awareness and moral reasoning, ultimately helping them to develop sound decision-making skills when they are confronted with ethical situations. However, the use of fiction for teaching ethics is still uncommon, leaving considerable potential for advancement. This particular study develops theoretical guidelines for using fictional stories with ethical content (FSECs) as a suitable method for teaching ethics. The FSEC guidelines include a working definition and 5 supporting principles that collectively differentiate FSECs from other forms of fiction that can be used for teaching ethics.     

The ethics of enforced medical treatment: the balance model

ABSTRACT When is it right to enforce medical treatment on a patient who is refusing that treatment? English law recognises two ethical principles as of paramount importance: the autonomy of the patient; and the consequences of not treating compared with treating. The law, by and large, operates these principles in succession. Thus, in the case of a patient refusing treatment, the law asks first, is the patient competent? Only if the answer is no, are the consequences considered. We criticise the position taken by English law and argue, first, that competence is a graded and not a binary concept, and secondly, that the two ethical principles should be applied not sequentially but at the same time. These two ideas form what we have called the balance model. This model could be used for an empirical study of individuals’ ethical beliefs, and in particular to test the hypothesis that the ethical beliefs of most individuals conform to the balance model rather than to the position taken by English law.     

生育健康的伦理学基础:个人本位还是社会本位

随着“以妇女为中心”生育健康概念的提出,女性的健康与他们在社会中享有权利的关系正引起人们的关注。然而,如何实现女性有生育过程中的主体地位,解决她们所面临的与社会选择的矛盾,在很大程度上取决于特有的社会伦理背景以及所遵循的价值原则。由于中国与西方的社会伦理发展轨迹的差异,构建生育健康的伦理框架和强调女性生育自主权的努力方向也应异于西方。     

Confidentiality issues in psychological research

There has been increased attention in recent years to the importance of individual privacy and professional confidentiality both in Australia and overseas. At the same time, psychologists' growing research interests in areas such as AIDS, child sexual abuse, and domestic violence have led to new ethical dilemmas over the contract of confidentiality between researchers and their research participants. The present paper discusses a number of issues regarding the ethics of confidentiality in psychological research. Following Bok (1989), the issues are highlighted within the context of four ethical principles that underlie researchers' obligations to preserve confidentiality. These principles are derived from considerations of privacy, loyalty, the pledge of silence, and professional codes of ethical standards. Each of these principles is illustrated with examples taken from recent research. We devote special attention to instances that appear to provide a clash between moral principles.     

Taking an ethical position on standards

A number of ethical principles and values that underpin occupational and professional standards are identified, alongside particular ethical positions that may be useful for clarifying ethical decisions. The paper is divided into three sections: firstly, identifying occupational and professional standards and values; secondly, an exposition of popular ethical theories and principles; and thirdly, applying an ethical system.     

Ethics in Peer Review of Academic Journal Articles as Perceived by Authors in the Educational Sciences

This research examined the experiences of authors of academic journal articles in the educational sector of all eight universities in Finland. The ethical principles of peer review and best and worst review processes were in focus. Data were gathered by electronic questionnaire, which was completed by 121 respondents who represented well the heterogeneity of the staff in the educational sector. Out of nine ethical principles honesty, constructiveness, and impartiality were appreciated but promptness, balance, and diplomacy were criticized. According to two open questions, a third of authors praised and blamed reviewers as experts and non-experts. The accuracy of feedback was more often present in the best rather than in the worst experienced review processes. Journals’ editors and their decision-making called forth more negative than positive accounts. The results were discussed in the context of ethical codes for reviewers and researchers’ findings regarding the ethical responsibilities to promote good science with thorough, appropriate, and honest feedback and feedforward.     

Engaging with Cultural Sport Psychology to Explore Systemic Sexual Exploitation in USA Gymnastics: A Call to Commitments

In this article, we engage with cultural sport psychology (CSP) to explore sexual exploitation in USA Gymnastics. Specifically, using critical reflexivity on the Larry Nassar case, we bring to life how systemic abuse in sport is more than a tragedy. We argue that perpetration of abuse persists in sport spaces largely because athletes train and compete in relations of force that privilege structures and practices to which athletes are subordinate. A return to recenter discussions on the significance of oppression and power in the larger discourse and ethical practice of CSP became imperative with the news of U.S. doctor Larry Nassar’s sexual predation. As tools in our advocacy for the reduction of sport sexism and sexual exploitation and abuse, we offer four ethical commitments to the field as we examine the ways systemic gendered violence and oppressions in sport are perpetrated in systems, decision-making, and every practices. We invite CSP scholars and sport psychology practitioners to interrogate and disrupt systemic intersectional disempowerment and cultures of sexual exploitation.     

Prisoners on the Fireline: The Application of Ethical Principles and Guidelines to Prison Fire Camps

Our society gives certain rights and protections to those who are punished and incarcerated, deeming them a vulnerable group in need of additional protections because they are under state control. Despite these protections, prisoners are still susceptible to mistreatment and abuse. This paper delves into one area in which prisoners are particularly vulnerable—the use of prison labor to fight wildfires in the western United States. In this paper, I first broadly discuss prison labor, before going into the current ethical principles and guidelines in the field of corrections that address the treatment of prisoners and prison labor. I argue that these principles and guidelines should be augmented to help those in corrections to make decisions about what is ethical; suggesting that how researchers evaluate proposed research projects could serve as a model for decision-making. I then introduce prison fire camps, considering whether they are ethical by research ethics principles, and suggesting how they can be changed to better reflect the values professed by our society.     

A Case for Moral History – Universality and Change in Ethics after Wittgenstein

In this paper, I raise the question of how the tradition of ethics after Wittgenstein tends to neglect the historicity of morality, in a way which is not representative of the complexity of Wittgenstein’s own thinking. I analyse a tendency towards one-sidedness in the preferred diet of philosophical examples, where focus lies on recognition of, and ethical attentiveness to, a fellow person or creature. Although these examples play an important role in their own right, the overuse of such examples, along with a certain notion of “philosophical grammar”, detracts from a historically sensitive investigation of our ethical forms of life.     

Should We Be Talking About Ethics or About Morals?

This article seeks to revisit the distinction between the words ethics and morals. First, we understand the word ethics to be focused on the way we seek to live our own life, and hence to connote a relativistic and essentially subjective perspective, whereas we understand the word morals to be focused on the way we should live our lives together, especially through sensitivity to viewpoints other than our own. Second, we perceive a usefulness in such a differentiation when the ethical values of those in a dilemmatic situation are conflicted in order to prioritize moral decision making in contemporary society. We argue that in our current era, characterized by a multiplicity of faiths and by pronounced value pluralism, a philosophical basis for moral decision making needs to be clearly attuned with intersubjectivity and interconnectivity among people. It should be able to determine principles of conduct toward others, no matter how one’s own ethical values, conceptions of the good, or life choices might differ from those of others. To do this, we relocate ethical decision making away from an essentially monological reflection on our own values and purposes into a social space wherein we have an inclusive, noncoercive, and reflective dialogue.     

When Is It Ethical for Physician-Investigators to Seek Consent From Their Own Patients?

Classic statements of research ethics advise against permitting physician-investigators to obtain consent for research participation from patients with whom they have preexisting treatment relationships. Reluctance about “dual-role” consent reflects the view that distinct normative commitments govern physician–patient and investigator–participant relationships, and that blurring the research–care boundary could lead to ethical transgressions. However, several features of contemporary research demand reconsideration of the ethics of dual-role consent. Here, we examine three arguments advanced against dual-role consent: that it creates role conflict for the physician-investigator; that it can compromise the voluntariness of the patient-participant’s consent; and that it promotes therapeutic misconceptions. Although these concerns have merit in some circumstances, they are not dispositive in all cases. Rather, their force—and the ethical acceptability of dual-role consent—varies with features of the particular study. As research participation more closely approximates usual care, it becomes increasingly acceptable, or even preferable, for physicians to seek consent for research from their own patients. It is time for a more nuanced approach to dual-role consent.     

Against Pogge's ‘Cosmopolitanism’

Thomas Pogge labels the idea that each person owes each other person equal respect and concern ‘ethical cosmopolitanism’ and correctly states that it is a ‘non‐starter’. He offers as an allegedly more convincing cosmopolitan alternative his ‘social justice cosmopolitanism’. I shall argue that this alternative fails for pretty much the same reasons that ‘ethical cosmopolitanism’ fails. In addition, I will show that Pogge's definition of cosmopolitanism is misleading, since it actually applies to ethical cosmopolitanism and not to social justice cosmopolitanism. This means that cosmopolitanism as defined by Pogge is wrong in the light of his own arguments and that Pogge is not even a cosmopolitan in the sense of his own definition. I will further show that he is also not a cosmopolitan if cosmopolitanism is defined as a philosophical position involving the claim that state borders have no fundamental moral significance.     

The Tat Newsletter

In this article, we argue that the student's first lessons in ethical decision making in personality assessment are in those assessment courses that have a practice component. In these courses, the student has an opportunity to experience in vivo how ethical problems are identified, addressed, and resolved. The faculty member's demonstration of a process wherein the ethical principles activated are highlighted and explored, will enable students to internalize a model for addressing future dilemmas. Four particular ethical situations are considered: (a) the students' procurement of personal experience with personality testing, (b) the identification of assessment participants, (c) the development of informed consent procedures for assessment participants, and (d) classroom presentations. This discussion does not provide concrete solutions to ethical problems but offers a consideration of the relevant ethical principles that any adequate solution must encompass.     

Ethical Issues in Counselling and Health in Primary Care

Primary care is the first contact with the health service for patients and is thus the meeting point for people with different perspectives on emotional and psychological issues. The counselling model needs to examine the moral problems posed by these difficulties, and its own differences from the standard health care model, where cure and symptomatic relief rather than personal growth may be the aim. Key situations and relationships are examined against a background of accepted ethical principles (respect for autonomy, the duty to care, minimising harm, and being fair) from the viewpoint of all involved in the encounter, with particular reference to conflicts, responsibilities, confidentiality, and methods of referral and joint working.