Ethical Considerations when Employing Fake Identities in Online Social Networks for Research

Online social networks (OSNs) have rapidly become a prominent and widely used service, offering a wealth of personal and sensitive information with significant security and privacy implications. Hence, OSNs are also an important—and popular—subject for research. To perform research based on real-life evidence, however, researchers may need to access OSN data, such as texts and files uploaded by users and connections among users. This raises significant ethical problems. Currently, there are no clear ethical guidelines, and researchers may end up (unintentionally) performing ethically questionable research, sometimes even when more ethical research alternatives exist. For example, several studies have employed “fake identities” to collect data from OSNs, but fake identities may be used for attacks and are considered a security issue. Is it legitimate to use fake identities for studying OSNs or for collecting OSN data for research? We present a taxonomy of the ethical challenges facing researchers of OSNs and compare different approaches. We demonstrate how ethical considerations have been taken into account in previous studies that used fake identities. In addition, several possible approaches are offered to reduce or avoid ethical misconducts. We hope this work will stimulate the development and use of ethical practices and methods in the research of online social networks.     

BACK TO ZECHARIAH FRANKEL AND LOUIS JACOBS? ON INTEGRATING ACADEMIC TALMUDIC SCHOLARSHIP INTO ISRAELI RELIGIOUS ZIONIST YESHIVAS AND THE SPECTRE OF THE HISTORICAL DEVELOPMENT OF THE HALAKHAH

This paper will discuss three new methods of teaching Talmud that Israeli Religious Zionist Yeshivas have adopted over the past two decades against the backdrop of the hitherto and perhaps still dominant approach to teaching Talmud in these Yeshivas, namely, the classical conceptual, ahistorical, highly abstract “Brisker” approach: (1) a modified Brisker approach; (2) the “Torat Eretz Yisrael,” “the Torah of the Land of Israel” approach; and (3) what I would call the “shiluv” approach, a term that implies forming a new and harmonious whole. What these three approaches have in common is the desire to retain the conceptual analysis of the Brisker approach, but to abandon its strict formalism and combine it with the search for religious meaning and significance. However, while the first two approaches in their search for the religious significance of the text generally eschew the use of the critical methodologies employed by academic Talmudic scholarship, the third approach embraces the use of those methodologies and seeks to integrate them into the world of traditional Talmud study. I will focus on the theological challenges raised by this attempted integration and on how the exponents of the “shiluv” approach have sought to deal with them.     

The effects of shared environment on adult intelligence: A critical review of adoption, twin, and MZA studies

There has been a vigorous debate for decades concerning the heritability of intelligence. In recent years, the debate has been focused on whether the components of IQ variability change with age and on separating environmental effects into shared and unshared components. Citing evidence from adoption studies, studies comparing identical and fraternal twins, and studies of identical twins raised apart, some prominent psychologists have concluded that the shared environment has a significant effect on the intelligence of children but little or no effect on the intelligence of adults. In this article, the evidence from such studies is reviewed. The article reaches the conclusion that while there is some evidence from adoption studies supporting the claim that shared environment has little or no effect on adult intelligence, that evidence is inconclusive and is inconsistent with evidence from twin studies and from studies of identical twins reared apart. (PsycINFO Database Record (c) 2012 APA, all rights reserved).     

Verbal learning and memory as measured by the Rey-Auditory Verbal Learning Test: ADHD with and without learning disabilities

The primary purpose of the present study is to examine the effects of attention deficits, learning disability, and the combined effects of both on the learning and memory processes, as measured by the Rey Auditory Verbal Learning Test (AVLT). Thirty children (age range 12-17) diagnosed with attention deficit/hyperactivity disorder (ADHD), 18 children (age range 11-17) diagnosed with learning disabilities (LD), and 64 children (age range 12-17) diagnosed with ADHD as well as with LD, and 28, 18, and 62 matched controls, respectively, participated in this study. It was found that the children diagnosed with ADHD did not differ in any of the verbal learning and memory measures derived from the Rey AVLT. The group with LD was impaired in the overall number of words recalled across the learning phase. Performance of the children diagnosed with ADHD +LD showed a similar impairment as the group with LD (i.e., overall amount of words learned) and, in addition, their retrieval efficiency was also impaired. In conclusion, this study indicates that verbal memory is preserved in children with ADHD if they have no LD and their intelligence is in the normal range or above. LD by itself leads to difficulties in acquisition, but the combination of ADHD+LD leads to additional impairment in retrieval processes.     

Echoing the emotions of others: empathy is related to how adults and children map emotion onto the body

ABSTRACT

Empathy involves a mapping between the emotions observed in others and those experienced in one’s self. However, effective social functioning also requires an ability to differentiate one’s own emotional state from that of others. Here, we sought to examine the relationship between trait measures of empathy and the self-other distinction during emotional experience in both children and adults. We used a topographical self-report method (emBODY tool) in which participants drew on a silhouette of a human body where they felt an emotional response while watching film and music clips, as well as where they believed the character in the film or performer was feeling an emotion. We then assessed how the degree of overlap between the bodily representation of self versus other emotions related to trait empathy. In adults, the degree of overlap in the body maps was correlated with Perspective Taking. This relationship between cognitive empathy and degree of overlap between self and other was also found with children (8–11 years old), even though children performed worse on the task overall. The results suggest that mapping emotions observed or imagined in other’s bodies onto our own is related to the development of empathy.     

Facial expressions in common marmosets (Callithrix jacchus) and their use by conspecifics

Facial expressions have been studied mainly in chimpanzees and have been shown to be important social signals. In platyrrhine and strepsirrhine primates, it has been doubted that facial expressions are differentiated enough, or the species socially capable enough, for facial expressions to be part of their communication system. However, in a series of experiments presenting olfactory, auditory and visual stimuli, we found that common marmosets (Callithrix jacchus) displayed an unexpected variety of facial expressions. Especially, olfactory and auditory stimuli elicited obvious facial displays (such as disgust), some of which are reported here for the first time. We asked whether specific facial responses to food and predator-related stimuli might act as social signals to conspecifics. We recorded two contrasting facial expressions (fear and pleasure) as separate sets of video clips and then presented these to cage mates of those marmosets shown in the images, while tempting the subject with food. Results show that the expression of a fearful face on screen significantly reduced time spent near the food bowl compared to the duration when a face showing pleasure was screened. This responsiveness to a cage mate’s facial expressions suggests that the evolution of facial signals may have occurred much earlier in primate evolution than had been thought.     

Cross-Cultural Reflections on the Feminine “Other”: Hebraism and Hellenism Redux

This paper addresses two of the most famous “others” in human history: Hellenism in relation to Hebraism and man in relation to woman. The development of modern psychiatry and psychology has been fundamentally informed by classical Greek thought, leaving the Bible epistemologically maligned as a valid alternative source-text for development of metatheory. This historical dominance of classical Greek thought has likewise directly contributed to the “otherness” status of women, establishing an implicit misogynistic undercurrent in Western history. The biblical worldview offers a destigmatized conception of the woman that affirms her independent status as a psychologically complete individual. This difference dramatically plays out in contrasting biblical and Greek views of women through comparing the story of Prometheus and Pandora with that of Adam and Eve. Pandora is described as a curse to man in retaliation for Prometheus stealing fire for man. In stark contrast, Eve is described as a blessing to man and as a helpmeet-opposite (ezer kenegdo). The biblical narrative of Adam and Eve represents a truly egalitarian approach to women. Despite Freud’s materialistic treatment of religion, the privileged position that classical Greek thought has enjoyed in the West has in fact acted as an illusion, serving as an existential tranquilizer and distracting the scientific conversation away from the life-affirming, hopeful message promoted through the biblical tradition. We can no longer afford to keep the Bible in the “other” category—we must mobilize the biblical tradition in the service of inductively developing a robust new conception of mental health.     

Transference and “The Rebbe” Idiographic and Nomothetic Factors in the Psychoanalysis of Lubavitch Chassidim

The Lubavitch Chassidim are one of several ultra-orthodox groups within Judaism. Their central focus is on their leader or Rebbe, who is seen as not only the possessor of all wisdom but also having supernatural powers. In working therapeutically with Lubavitch, one needs to distinguish if the beliefs of the individual are unique to them or reflect the belief system of the community. If the former, then it obviously needs to be analyzed. If the latter, then it is seen as an identification with the group and reflective of the need for group cohesion and often a regulator of self-esteem. The following article demonstrates these factors.