Issues in Data Management

Data management raises a number of issues, both regulatory and non-regulatory. Researchers should understand how data are defined by their particular institutions and regulatory authorities. Data are the bases of scientific communication and provide a strong defense against allegations of scientific misconduct. Authorization is often necessary before collection of data can commence. Proper handling, retention, and storage of data, especially that involving humans, are crucial for the researcher. Data ownership by the institution leads to a responsibility by the institution to educate all its researchers in responsible data management practices.     

UNESCO’s Activities in Ethics

UNESCO is an intergovernmental organization with 193 Member States. It is concerned with a broad range of issues regarding education, science and culture. It is the only UN organisation with a mandate in science. Since 1993 it is addressing ethics of science and technology, with special emphasis on bioethics. One major objective of the ethics programme is the development of international normative standards. This is particularly important since many Member States only have a limited infrastructure in bioethics, lacking expertise, educational programs, bioethics committees and legal frameworks. UNESCO has recently adopted the Universal Declaration on Bioethics and Human Rights. The focus of current activities is now on implementation of this Declaration. Three activities are discussed that aim at improving and reinforcing the ethics infrastructure in relation to science and technology: the Global Ethics Observatory, the Ethics Education Programme and the Assisting Bioethics Committees project.     

Tufted capuchin monkeys (<Emphasis Type="Italic">Cebus apella</Emphasis>) show understanding of human attentional states when requesting food held by a human

Researchers have investigated to what extent non-human primates understand others’ attentional states, as this ability is considered an important prerequisite for theory of mind. However, previous studies using food requesting tasks have failed to show that non-human primates attribute perception to others as a function of their attentional states. One possible reason is that food requesting tasks may require subjects not only to take into account an experimenter’s attentional state but also to direct it toward the food. The present study tested tufted capuchin monkeys’ (Cebus apella) understanding of others’ attentional states in a food requesting task. In the first situation, monkeys were required only to attract an experimenter’s attention. In the second situation, the monkeys were required to both attract the experimenter’s attention and direct it toward food on a table. The results revealed that capuchin monkeys showed evidence of understanding the experimenter’s attentional variations only in the former condition. This suggests that previous tasks, requiring referential gestures, lacking in most non-human primates, failed to reveal sensitivity to human attentional states because the subjects might not have understood the requesting situation. In conclusion, capuchin monkeys can understand variations in others’ attentional states, although this ability appears limited compared to what is seen in humans.     

Do rufous hummingbirds (<Emphasis Type="Italic">Selasphorus rufus</Emphasis>) use visual beacons?

Animals are often assumed to use highly conspicuous features of a goal to head directly to that goal (‘beaconing’). In the field it is generally assumed that flowers serve as beacons to guide pollinators. Artificial hummingbird feeders are coloured red to serve a similar function. However, anecdotal reports suggest that hummingbirds return to feeder locations in the absence of the feeder (and thus the beacon). Here we test these reports for the first time in the field, using the natural territories of hummingbirds and manipulating flowers on a scale that is ecologically relevant to the birds. We compared the predictions from two distinct hypotheses as to how hummingbirds might use the visual features of rewards: the distant beacon hypothesis and the local cue hypothesis. In two field experiments, we found no evidence that rufous hummingbirds used a distant visual beacon to guide them to a rewarded location. In no case did birds abandon their approach to the goal location from a distance; rather they demonstrated remarkable accuracy of navigation by approaching to within about 70 cm of a rewarded flower’s original location. Proximity varied depending on the size of the training flower: birds flew closer to a previously rewarded location if it had been previously signalled with a small beacon. Additionally, when provided with a beacon at a new location, birds did not fly directly to the new beacon. Taken together, we believe these data demonstrate that these hummingbirds depend little on visual characteristics to beacon to rewarded locations, but rather that they encode surrounding landmarks in order to reach the goal and then use the visual features of the goal as confirmation that they have arrived at the correct location.     

The Soul: An Existentialist Point of View

The debate in relation to the soul suffers nowadays from a great lack of clarity. At least part of this cloudiness stems from a confusion among three different viewpoints that are not always reconcilable or mutually intelligible: the scientific point of view (natural sciences and empirical psychology), the therapeutic point of view (especially psychoanalysis) and the philosophical point of view. The goal of this paper is to blow away a little this cloudiness, and to introduce into the discussion a view that has not yet received its proper place in it: existentialism. The scientific approach investigates the soul as if it were an object in the world, a fact. This approach gives priority to objective observations over subjective ones, and steps in the direction of materialization of the soul (the soul becomes the mind and the mind becomes the brain). Transcendental philosophy and psychological therapies explain the relation between the subject and its objects, and by this reveal the subjective dimension of our reality as the ground not only for our objective knowledge but for our ethical life as well. Existentialism, I suggest, makes a further and important step in this direction by focusing on individualistic aspects of human existence, which science could not know and general theories of the subject do not see.     

The “Second Injury” to Victims of Violent Acts

This paper, originally published in 1980, is a significant contribution to the study of psychological trauma and its treatment; particularly countertransference aspects of that treatment. Initially it was widely cited but then became little known, largely because of the inaccessibility of the original publication. The three major concepts in Symond's approach are: (1) self-hate and shame are the key dynamics in post traumatic distress; (2) ordinary professional attitudes of those who are supposed to help often intensify the traumatized person's self-hate and shame. Martin Symonds called this is the second injury; and (3) to counteract the self-hate and the shame, the professional must adopt a much more active attitude and behavior—in contrast to the previous experience the traumatized individual has had with the world of helpers (including family and friends). Here, Symonds addresses the analysts’ vulnerability and shame and their role as active instruments against self-hate and shame.     

Gnosis

The transition from form to meaning is not neatly layered: there is no point where form ends and content sets in. Rather, there is an almost continuous process that converts form into meaning. That process cannot always take a straight line. Very often we hit barriers in our mind, due to the inability to understand the exact content of the sentence just heard. The standard division between formula and interpretation (or value) should therefore be given up when talking about the process of understanding. Interestingly, when we do this it turns out that there are ‘easy’ formulae, those we can understand without further help, and ‘difficult’ ones, which we cannot.