The Convergence of Virtual Reality and Social Networks: Threats to Privacy and Autonomy

The rapid evolution of information, communication and entertainment technologies will transform the lives of citizens and ultimately transform society. This paper focuses on ethical issues associated with the likely convergence of virtual realities (VR) and social networks (SNs), hereafter VRSNs. We examine a scenario in which a significant segment of the world’s population has a presence in a VRSN. Given the pace of technological development and the popularity of these new forms of social interaction, this scenario is plausible. However, it brings with it ethical problems. Two central ethical issues are addressed: those of privacy and those of autonomy. VRSNs pose threats to both privacy and autonomy. The threats to privacy can be broadly categorized as threats to informational privacy, threats to physical privacy, and threats to associational privacy. Each of these threats is further subdivided. The threats to autonomy can be broadly categorized as threats to freedom, to knowledge and to authenticity. Again, these three threats are divided into subcategories. Having categorized the main threats posed by VRSNs, a number of recommendations are provided so that policy-makers, developers, and users can make the best possible use of VRSNs.     

Individual Marital Therapy: A Critical Reappraisal

The belief that individual marital therapy (IMT) is an ineffective form of treatment for marriage problems and markedly inferior to the conjoint approaches has become almost an article of faith in family therapy circles. This position was originally advanced in the influential reviews of the research literature conducted by Gurman and Kniskern, and their conclusions have been cited in numerous other articles. This paper re-reviews the research studies purportedly supporting this conclusion and finds almost all of them to be invalidated by gross flaws in design and implementation. It is argued that from the highly inadequate evidence available, no conclusions can be reached concerning either the absolute or relative effectiveness of IMT.     

Telephone Interviewing: A Reappraisal and a Field Experiment

A review of 25 empirical evaluations of telephone interviewing indicated that the method compares favorably with face-to-face interviewing in terms of the range of subject matter that can be covered, length of interview, response rates, quality of data, and, most conspicuously, cost. In order to surmount some of the limitations of previous empirical comparisons of the two interviewing methods, a field experiment was conducted wherein 93 interviewers administered either face-to-face or telephone interviews to 470 similarly selected household respondents. Although the two methods did not differ significantly in terms of response rates, codeability of data, or reporting on sensitive issues, they did differ somewhat in interview length and the sex composition of the samples obtained.     

Recency Effect in Alzheimer's Disease: A Reappraisal

This study investigated the hypothesis that discrepant results regarding the recency effect in Alzheimer's disease (AD) patients are due to the different scoring procedures used by various authors and/or to the different number of terminal items attributed to the recency part of the curve. Our results indicate that the last two processed words are available to AD patients for recall, just as they are to controls. Words processed slightly earlier are less available to AD patients than to controls, presumably because of the accelerated forgetting rate in demented patients.     

Reappraisal and mindfulness: A comparison of subjective effects and cognitive costs

The present study investigated the relative effects of mindfulness and reappraisal in reducing sad mood and whether trait mindfulness and habitual reappraisal moderated the effects. The study also compared the extent to which implementation of these strategies incurred cognitive resources. A total of 129 participants were randomly assigned to receiving training in mindfulness, reappraisal, or no training prior to undergoing an autobiographical sad mood induction. Results showed that mindfulness and reappraisal were superior to no training, and equivalent in their effects in lowering sad mood. Compared to mindfulness, reappraisal resulted in significantly higher interference scores on a subsequent Stroop test, reflecting greater depletion of cognitive resources. Higher trait mindfulness, but not habitual reappraisal, predicted greater reductions in sadness across conditions. The study suggests that although mindfulness and reappraisal are equally effective in down-regulating sad mood, they incur different levels of cognitive costs.     

Chaos Theory and Its Application to Vocational Counseling: A Critical Reappraisal

This article critically examines some of the claims of chaos theory from the perspective of the philosophy of science. Chaos theory uses scientific terminology, but it is possibly better described as a metaphysical belief or value orientation. Some of the concepts developed by chaos theory are of great interest and may be useful in counseling. These concepts, however, are not always clear and consistent, and the theory could become the repository of all kinds of untestable and even antiscientific notions.     

Autonomy and Conjugal Love: A Reply to Golash

In my response to Golash I distinguish between two steps in my original argument. The first relates to the special value of conjugal (two-person) love relationships. I defend this step against criticisms, arguing that the two-person relationship provides a form of recognition that is of special importance to us and cannot be found in other sorts of relationship. The two-person relationship is one that, at least as private individuals, we have special reason to pursue. The second step concerns the claim that the special value of such relationships tends to promote the autonomy of those who have them. It is this second step that is important for the argument that a liberal state – one, at any rate, that takes itself to be in the business of safeguarding the pre-conditions of autonomy – could have reason to favour marriage or some form of civic partnership over other forms of intimate adult tie. However, I admit that Golash puts forward plausible – if anecdotal – arguments against this second step. I therefore agree that I need to be more tentative about this step than I was in the original paper.     

Cognitive Reappraisal

A central tenet of Beck’s cognitive therapy (or cognitive behavior therapy) of the emotional disorders is that change in negative thought and beliefs is necessary for clinically significant symptom reduction in anxiety, depression, and other psychological conditions. Cognitive restructuring, a uniquely Beckian innovation, is a treatment strategy that directly targets cognitive reappraisal as the change mechanism responsible for symptom reduction. This commentary considers the origins of cognitive reappraisal in Beck’s cognitive therapy through the lens of cognitive restructuring and what treatment process research tells us about the mechanisms of change in cognitive restructuring.     

The Ethics of Enhanced Interrogations and Torture: A Reappraisal of the Argument

This article critically reviews what is known about the ethical status of psychologists’ putative involvement with enhanced interrogations and torture (EITs). We examine three major normative ethical accounts (utilitarian, deontic, and virtue ethics) of EITs and conclude, contra the American Psychological Association, that reasonable arguments can be made that in certain cases the use of EITs is ethical and even, in certain circumstances, morally obligatory. We suggest that this moral question is complex as it has competing moral values involved, that is, the humane treatment of detainee competes with the ethical value/duty/virtue of protecting innocent third parties. We also suggest that there is an ethical duty to minimize harm by making only judicious and morally responsible allegations against the psychologists alleged to be involved in EITs. Finally, we make recommendations regarding completing the historical record, improvements in the professional ethics code, and the moral treatment of individuals accused in this controversy.     

“儒者”卫礼贤的文化使命:重估儒学

在20世纪初西方文化危机期间,卫礼贤极大地推动了西方对于孔子和儒学的积极评价:他大量译介中国经典,在德国起到了拓荒的作用;他的灵活阐释,拓展了儒学的接受群体;他的中国立场,让西方封闭的话语场内多了他者的声音。卫礼贤复活作为道德宗师的孔子形象,彰显儒家对道德责任的坚守,令人信服地从西方视角确证了传统儒学的现代价值。他的跨界阐释让他得以克服专业局限,为上世纪初的中西文化对话做出了贡献。     

Feminism and Psychological Autonomy: A Study in Decision Making

Women seeking to realize the feminist goal of autonomy, defined as self-interested decision making, encounter conflict and anxiety. This study reports a group experience that used life-space drawings and force-field analyses to reduce anxiety and foster autonomous decision making. The 15 women participants in the yearlong study reported at least one action in the area originally designated for decision making. Among the components in the process, participants cited identification with, and support and information from, other group members. The results suggest that for the women in this study, group participation enhanced individual autonomy. Autonomy for me is believing in my own ability to do what I want to do, … then taking productive, creative steps toward fulfilling my own goals. … Autonomy for me is a personal thing, an internal thing, feeling that I have power.*     

Christian Ethics,Religious Ethics,and Secular Ethics: A Contemporary Reappraisal

In this essay, I argue that Christian ethicists should not think of themselves as religious ethicists. I defend this claim by arguing that the concept of religious ethics, as it has come to be understood as a discipline that is distinct from secular ethics, is incoherent. In part one, I describe the fraught attempts by theologians in the 20th century to identify the distinctiveness of Christian ethics. In part two, I argue that certain accounts of natural law unwittingly reinforce a problematic conception of secular ethics. Part three examines some trends in religious studies and comparative religious ethics to highlight problematic conceptions of religion. Drawing together these strands of inquiry, I contend that that the secular-religious dichotomy in contemporary ethics should be rejected, but by the same token, I suggest that comparative ethics remains a worthwhile enterprise.