Embryo Selection in the Context of In Vitro Fertilization.

From the Catholic perspective, in vitro fertilization (IVF) is morally problematic because it artificially separates the procreative and unitive aspects of the conjugal act. Embryo selection (ES) in the context of IVF is an injustice against the resulting embryos because it treats them as commodities and works against their right to life by determining their implantation potential in light of their features. The Church opposes the eugenics mentality underlying ES. Meanwhile, the IVF industry increasingly uses artificial intelligence (AI) for ES. However, doing so could worsen the injustice by deepening the disrespect of human lives under the technocratic paradigm. As such, Catholic bioethicists are encouraged to advocate for the Church's teachings with renewed vigor. In this commentary, we will examine (1) ES in the context of IVF, (2) using AI for ES, (3) the moral implications of using AI for ES, and (4) points for further consideration. Summary: Using AI for Embryo selection in the context of IVF deepens the disrespect of human lives under the technocratic paradigm.

Developing translational bioethics-Suggestions for ways forward.

This paper will take as its starting point the premise that developing translational bioethics is a worthwhile endeavour. I will develop an account of translational bioethics and discuss what implications this would have for the wider discipline of bioethics and argue that this would be a useful development for bioethics. The paper will conduct a form of 'translational meta-bioethics analysis', in the words of Baerøe. I will argue that if we are serious about instituting translational bioethics, then it will need to look and be organised in a very different way from current bioethics research, this will be a radically different form of bioethics from what we currently have. In this paper I will sketch what translational bioethics might look like. My proposal here is not that translational bioethics should supplant existing ways of doing bioethics, but rather that it should be an addition to it, another subdiscipline of bioethics.

La inteligencia artificial en la prevención de conductas suicidas: aspectos técnicos y consideraciones ético-legales / La intelligència artificial en la prevenció de conductes suïcides: aspectes tècnics i consideracions ètico-legals / Artificial intelligence in the prevention of suicidal behaviour: Technical aspects and ethical-legal considerations

En este artículo reflexionamos sobre la potencialidad terapéutica de los nuevos desarrollos de la Inteligencia Artificial en el ámbito de la salud mental, en particular en la prevención de conductas suicidas. En primer lugar, analizamos los aspectos tecno-científicos más relevantes del Machine Learning en el entorno de las Redes Sociales, las aplicaciones móviles y los chatbots, así como las ventajas e inconvenientes de esta nueva Psiquiatría Computacional. A continuación, consideramos los límites y dificultades en el uso de estas tecnologías desde una perspectiva ética, además del marco legal para que estas aplicaciones preventivas sean garantistas en lo que a eficacia, seguridad, privacidad, transparencia, responsabilidad y equidad se refiere. Si bien las amenazas son considerables, concluimos que con una correcta identificación y gestión de las mismas el alcance terapéutico de estas herramientas se antoja alentador.(AU)

En aquest article reflexionem sobre la potencialitat terapèutica dels nous desenvolupaments de la Intel·ligència Artificial en l'àmbit de la salut mental, especialment en la prevenció de conductes suïcides. En primer lloc, analitzem els aspectes tecno-científics més rellevants de l'Aprenentatge Automàtic en l'entorn de les Xarxes Socials, les aplicacions mòbils i els chatbots, així com els avantatges i inconvenients d'aquesta nova Psiquiatria Computacional. A continuació, considerem els límits i les dificultats en l'ús d'aquestes tecnologies des d'una perspectiva ètica, a més del marc legal perquè aquestes aplicacions preventives siguin garantistes en qüestions d'eficàcia, seguretat, privadesa, transparència, responsabilitat i equitat. Toti que les amenaces són considerables, concloem que amb una correcta identificació i gestió d'aquestes, el potencial terapèutic d'aquestes eines sembla prometedor.(AU)

In this article we reflect on the therapeutic potential of the new developments of Artificial Intelligence in the field of mental health, particularly in the prevention of suicidal behavior. First, we analyze the most relevant techno-scientific aspects of Machine Learning in the environment of Social Networks, mobile applications and chatbots, as well as the advantages and disadvantages of this new computational psychiatry. Next, we consider the limits and difficulties in the use of these technologies from an ethical perspective, in addition to the legal framework so that these preventive applications are guarantees in terms of efficacy, security, privacy, transparency, responsibility and fairness. Although the threats are considerable, we conclude that with proper identification and management of them, the therapeutic scope of these tools seems encouraging.(AU)

Ethics and Morality.

Introduction: Ethics and morality are a branch of philosophy dealing with moral principles. Morals conceptualise the tenets of human character or behaviour as good or bad, right or wrong. However, morals are an individual and subjective concept which vary across individuals, cultures and time. Intentions, decisions and actions which may be considered moral by one individual or society may be considered amoral by another. The need for an organised system of guidelines, which can be universally applicable to all members of a society and against which all moral or immoral actions can be judged is the driving factor behind foundation of ethics. History of Ethics: A study of ancient Mesopotamian, Greek and Indian cultures over the millennia give a unique insight into ethics as a structural foundation of civilised society. The historical aspect of ethics and ethical systems helps guide present and future generations towards a harmonious and secure society across regional, organizational and global stages. Study of Ethics: A study of moral philosophy endeavours to classify ethical systems based on various schools of thought which act as the guiding principle on which an ethical system is structured. The major branches of ethical philosophy include descriptive ethics which studies the prevalent ethical and moral standards, normative ethics which evaluates the prevalent moral norms and their interpretation and application, meta-ethics which reevaluates the prevalent ethical systems and applied ethics dealing with ethical considerations specific to a particular field. Importance in Life and Clinical Orthopaedics: In this chapter, the authors have attempted to outline the importance of a structured ethical system in various walks of life, including personal, professional and social. A sound ethical system clearly outlines moral versus amoral behaviour, provides an objective means for judging the morality of decisions and actions, provides aids to teaching moral behaviour to new members of a society, defines behaviour of individuals professionally and personally, guides individuals in making decisions over issues of moral conflict or ambiguity and helps maintain structure and order in society so as to achieve the greatest good for the greatest number. The authors also discuss the essential role played by ethics in the life and practice of the modern-day Clinical Orthopaedician.

Revisiting two dogmas of conservation science.

Conservation science is a morally motivated field, with implicit and explicit values built into its practice. As such, conservationists must engage with conservation ethics to interrogate underlying values. We examine cutting-edge ecological science and contemporary ethics to revisit two conservation norms that have become dogmatic in the field: ecological collectives, but not individual animals, are valuable and anthropomorphism should be staunchly avoided. Emerging studies demonstrate that individuals and their intraspecific variation can be instrumentally valuable for conservation science, and there is an emerging consensus within environmental philosophy around the moral worth of individuals. Thus, we suggest conservation science should explicitly recognize the value of individuals. We also argue that avoiding anthropomorphism is detrimental to conservation because critical anthropomorphism enables a more nuanced scientific approach-allowing conservationists to ask enlightened questions with creativity and compassion. We provide evidence that both dogmatic norms are scientifically and morally outdated and propose new normative values to push conservation towards more robust science and ethical practice.

Revisión de dos dogmas de las ciencias de la conservación Resumen Las ciencias de la conservación son un campo con motivaciones morales y valores implícitos y explícitos integrados en su práctica. Por lo tanto, los conservacionistas deben trabajar con la ética de la conservación para interrogar los valores subyacentes. Analizamos la ecología de vanguardia y la ética contemporánea para revisar dos normas que se han convertido en dogmas dentro del campo: los colectivos ecológicos, pero no los animales individuales, son valiosos y el antropomorfismo debe evitarse a toda costa. Los estudios emergentes demuestran que los individuos y sus variaciones intraespecíficas pueden tener un valor instrumental para las ciencias de la conservación y que existe un consenso emergente dentro de la filosofía ambiental en torno al valor moral de los individuos. Por lo tanto, sugerimos que las ciencias de la conservación deberían reconocer de forma explícita el valor de los individuos. También discutimos que evitar el antropomorfismo daña a la conservación pues el antropomorfismo crítico permite una estrategia científica más matizada-lo que permite que los conservacionistas hagan preguntas informadas con creatividad y compasión. Proporcionamos evidencias de que ambos dogmas son científica y moralmente obsoletos y proponemos nuevos valores normativos para guiar a la conservación hacia una ciencia más sólida y una práctica más ética.

The Value-Free Ideal of Science: A Useful Fiction? A Review of Non-epistemic Reasons for the Research Integrity Community.

Even if the "value-free ideal of science" (VFI) were an unattainable goal, one could ask: can it be a useful fiction, one that is beneficial for the research community and society? This question is particularly crucial for scholars and institutions concerned with research integrity (RI), as one cannot offer normative guidance to researchers without making some assumptions about what ideal scientific research looks like. Despite the insofar little interaction between scholars studying RI and those working on values in science, the overlap of topics and interests make collaboration between the two fields promising for understanding research and its ethics. Here, we identify-for the use of RI scholars-the non-epistemic reasons (societal, political, professional) for and against the VFI considered in the literature. All of these are concerned with the beneficial or detrimental consequences that endorsing the VFI would have on society, policy-making, or the scientific community, with some authors appealing to the same principles to argue for opposite positions. Though most of the reviewed articles do not endorse the VFI, it is generally agreed that some constraints have to be put on the use of non-epistemic values. Disagreement on the utility of the VFI lies both on the different epistemic-descriptive positions taken by different authors, and on the scarcity of relevant empirical studies. Engaging critically with the reasons here identified and more in general with the values in science debate will help the RI community decide whether the VFI should be included in future codes of conduct.

Mutual Aid Praxis Aligns Principles and Practice in Grassroots COVID-19 Responses Across the US.

COVID-19 elicited a rapid emergence of new mutual aid networks in the US, but the practices of these networks are understudied. Using qualitative methods, we explored the empirical ethics guiding US-based mutual aid networks' activities, and assessed the alignment between principles and practices as networks mobilized to meet community needs during 2020-21. We conducted in-depth interviews with 15 mutual aid group organizers and supplemented these with secondary source materials on mutual aid activities and participant observation of mutual aid organizing efforts. We analyzed participants' practices in relation to key mutual aid principles as defined in the literature: 1) solidarity not charity; 2) non-hierarchical organizational structures; 3) equity in decision-making; and 4) political engagement. Our data also yielded a fifth principle, "mutuality," essential to networks' approaches but distinct from anarchist conceptions of mutualism. While mutual aid networks were heavily invested in these ethical principles, they struggled to achieve them in practice. These findings underscore the importance of mutual aid praxis as an intersection between ethical principles and practices, and the challenges that contemporary, and often new, mutual aid networks responding to COVID-19 face in developing praxis during a period of prolonged crisis. We develop a theory-of-change model that illuminates both the opportunities and the potential pitfalls of mutual aid work in the context of structural inequities, and shows how communities can achieve justice-oriented mutual aid praxis in current and future crises.

Sterility and Marital Fruitfulness in the Documents of the Magisterium: A Critical Appraisal.

For those of reproductive age, the decision to marry in the Catholic Church is one that expresses the desire for a fruitful married life. The teachings of the Catholic Magisterium provide a substantial and constructive dialogue about marital fruitfulness as it relates to the bearing and raising of children but a more adequate theological and pastoral response is needed for Catholic couples who remain childless after exhausting morally upright medical procedures for assisting reproduction. This commentary provides a critical appraisal of the documents of the Magisterium dating from the 1917 Pio-Benedictine Code of Canon Law through to the present. The appraisal traces the development of the Magisterium's teaching on sterility and marital fruitfulness by examining these documents chronologically in three periods: 1917 to 1965, 1966 to 2008 and 2009 to the present.

Lethal autonomous weapon systems and respect for human dignity.

Much of the literature concerning the ethics of lethal autonomous weapons systems (LAWS) has focused on the idea of human dignity. The lion's share of that literature has been devoted to arguing that the use of LAWS is inconsistent with human dignity, so their use should be prohibited. Call this position "Prohibitionism." Prohibitionists face several major obstacles. First, the concept of human dignity is itself a source of contention and difficult to operationalize. Second, Prohibitionists have struggled to form a consensus about a property P such that (i) all and only instances of LAWS have P and (ii) P is always inconsistent with human dignity. Third, an absolute ban on the use of LAWS seems implausible when they can be used on a limited basis for a good cause. Nevertheless, my main purpose here is to outline an alternative to Prohibitionism and recognize some of its advantages. This alternative, which I will call "Restrictionism," recognizes the basic intuition at the heart of Prohibitionism - namely, that the use of LAWS raises a concern about human dignity. Moreover, it understands this concern to be rooted in the idea that LAWS can make determinations without human involvement about whom to target for lethal action. However, Restrictionism differs from Prohibitionism in several ways. First, it stipulates a basic standard for respecting human dignity. This basic standard is met by an action in a just war if and only if the action conforms with the following requirements: (i) the action is militarily necessary, (ii) the action involves a distinction between combatants and non-combatants, (iii) noncombatants are not targeted for harm, and (iv) any and all incidental harm to non-combatants is minimized. In short, the use of LAWS meets the standard of basic respect for human dignity if and only if it acts in a way that is functionally isomorphic with how a responsible combatant would act. This approach leaves open the question of whether and under what conditions LAWS can meet the standard of basic respect for human dignity.

Responsibility and the recursion problem.

A considerable literature has emerged around the idea of using 'personal responsibility' as an allocation criterion in healthcare distribution, where a person's being suitably responsible for their health needs may justify additional conditions on receiving healthcare, and perhaps even limiting access entirely, sometimes known as 'responsibilisation'. This discussion focuses most prominently, but not exclusively, on 'luck egalitarianism', the view that deviations from equality are justified only by suitably free choices. A superficially separate issue in distributive justice concerns the two-way relationship between health and other social goods: deficits in health typically undermine one's abilities to secure advantage in other areas, which in turn often have further negative effects on health. This paper outlines the degree to which this latter relationship between health and other social goods exacerbates an existing problem for proponents of responsibilisation (the 'harshness objection') in ways that standard responses to this objection cannot address. Placing significant conditions on healthcare access because of a person's prior responsibility risks trapping them in, or worsening, negative cycles where poor health and associated lack of opportunity reinforce one another, making further poor yet ultimately responsible choices more likely. It ends by considering three possible solutions to this problem.

Puntos de intersección entre la ética aplicada y los derechos humanos: igualdad y no discriminación / Points of Intersection between Applied Ethics and Human Rights: Equality and Non-discrimination

Resumen El objetivo del presente artículo es describir cómo y por qué el imperativo de respetar los derechos de los demás, particularmente el derecho a la igualdad y a la no discriminación puede también explicarse a través de los conceptos de ética de máximos y ética de mínimos, propios de la ética aplicada. Mediante una revisión crítica se disecciona el derecho de igualdad, así como el derecho a la no discriminación para delimitar sus alcances en lo jurídico una vez adoptados como principios de justicia y no meramente como virtudes, en la medida en que con ellos se habla o implican una relación con el otro.

Abstract The aim of this article is to describe how and why the imperative to respect the rights of others, particularly the right to equality and non-discrimination, can also be explained through the concepts of ethics of maximums and ethics of minimums, proper to applied ethics. Through a critical review, the right to equality and the right to non-discrimination are dissected in order to delimit their legal scope once they are adopted as principles of justice and not merely as virtues, insofar as they speak of or imply a relationship with the other.

The genetic technologies questionnaire: lay judgments about genetic technologies align with ethical theory, are coherent, and predict behaviour.

BACKGROUND: Policy regulations of ethically controversial genetic technologies should, on the one hand, be based on ethical principles. On the other hand, they should be socially acceptable to ensure implementation. In addition, they should align with ethical theory. Yet to date we lack a reliable and valid scale to measure the relevant ethical judgements in laypeople. We target this lacuna. METHODS: We developed a scale based on ethical principles to elicit lay judgments: the Genetic Technologies Questionnaire (GTQ). In two pilot studies and a pre-registered main study, we validated the scale in a representative sample of the US population. RESULTS: The final version of the scale contains 20 items but remains highly reliable even when reduced to five. It also predicts behaviour; for example, ethical judgments as measured by the GTQ predicted hypothetical donations and grocery shopping. In addition, the GTQ may be of interest to policymakers and ethicists because it reveals coherent and ethically justified judgments in laypeople. For instance, the GTQ indicates that ethical judgments are sensitive to possible benefits and harms (in line with utilitarian ethics), but also to ethical principles such as the value of consent-autonomy. CONCLUSIONS: The GTQ can be recommended for research in both experimental psychology and applied ethics, as well as a tool for ethically and empirically informed policymaking.

The Enacted Ethics of Self-injury.

Enactivism has much to offer to moral, social and political philosophy through giving a new perspective on existing ethical problems and improving our understanding of morally ambiguous behaviours. I illustrate this through the case of self-injury, a common problematic behaviour which has so far received little philosophical attention. My aim in this paper has been to use ideas from enactivism in order to explore self-injury without assuming a priori that it is morally or socially wrong under all circumstances, seeking to establish a less implicitly value-laden analysis. Enactivism can help us in making this behaviour more intelligible and contextualising it through examining the relations of individual embodied action and social practices with the help of enactivist theories of habits and affordances.

The role of empathy in ethics of radiological protection.

Radiological protection is often considered a matter of scientific and technological facts only, not of value judgements. This perception is now gradually changing, especially with ICRP Publication 138, which addressed the ethical foundation of the system of radiological protection. It identified values which have guided the Commission's recommendations over the decades, but have not always been made explicit. Four core values are discussed (beneficence/non-maleficence, prudence, justice, dignity) as well as three procedural values (accountability, transparency, inclusivity). The latter are considered critical to the practical implementation of the system of radiological protection. Here we are exploring empathy as a procedural values complementing the three identified in ICRP Publication 138. Empathy can be defined as the 'capability (or disposition) to immerse oneself in and to reflect upon the experiences, perspectives and contexts of others'. It is often understood as a skill that one either has or has not, but research has shown it can be taught and therefore can be required as an attitude of those working in health care, education, design, and technology. We suggest it is an essential prerequisite to the assessment and management of any radiological situation and the health problems accruing from it. The concerns of people affected, their needs and wishes need to be taken seriously from the very beginning of any decision-making process. Even if they are considered unfounded and exaggerated, the insights they provide will be valuable for the understanding of the overall situation. Without empathy, our practice of beneficence and non-maleficence as well as solidarity would be oddly limited.

Ethics as a Service: A Pragmatic Operationalisation of AI Ethics.

As the range of potential uses for Artificial Intelligence (AI), in particular machine learning (ML), has increased, so has awareness of the associated ethical issues. This increased awareness has led to the realisation that existing legislation and regulation provides insufficient protection to individuals, groups, society, and the environment from AI harms. In response to this realisation, there has been a proliferation of principle-based ethics codes, guidelines and frameworks. However, it has become increasingly clear that a significant gap exists between the theory of AI ethics principles and the practical design of AI systems. In previous work, we analysed whether it is possible to close this gap between the 'what' and the 'how' of AI ethics through the use of tools and methods designed to help AI developers, engineers, and designers translate principles into practice. We concluded that this method of closure is currently ineffective as almost all existing translational tools and methods are either too flexible (and thus vulnerable to ethics washing) or too strict (unresponsive to context). This raised the question: if, even with technical guidance, AI ethics is challenging to embed in the process of algorithmic design, is the entire pro-ethical design endeavour rendered futile? And, if no, then how can AI ethics be made useful for AI practitioners? This is the question we seek to address here by exploring why principles and technical translational tools are still needed even if they are limited, and how these limitations can be potentially overcome by providing theoretical grounding of a concept that has been termed 'Ethics as a Service.'

Philosophers in research ethics committees-what do they think they're doing? An empirical-ethical analysis.

Research ethics committees in Germany usually don't have philosophers as members and if so, only contingently, not provided for by statute. This is interesting from a philosophical perspective, assuming that ethics is a discipline of philosophy. It prompts the question what role philosophers play in those committees they can be found in. Eight qualitative semi-structured interviews were conducted to explore the self-perception of philosophers regarding their contribution to research ethics committees. The results show that the participants generally don't view themselves as ethics experts. They are rather unanimous on the competencies they think they contribute to the committee but not as to whether those are philosophical competencies or applied ethical ones. In some cases they don't see a big difference between their role and the role of the jurist member. In the discussion section of this paper I bring up three topics, prompted by the interviews, that need to be addressed: (1) I argue that the interviewees' unwillingness to call themselves ethics experts might have to do with a too narrow understanding of ethics expertise. (2) I argue that the disagreement among the interviewees concerning the relationship between moral philosophy and applied ethics might be explained on a theoretical or on a practical level. (3) I argue that there is some lack of clarity concerning the relationship between ethics and law in research ethics committees and that further work needs to be done here. All three topics, I conclude, need further investigation.

Robot Care Ethics Between Autonomy and Vulnerability: Coupling Principles and Practices in Autonomous Systems for Care.

Technological developments involving robotics and artificial intelligence devices are being employed evermore in elderly care and the healthcare sector more generally, raising ethical issues and practical questions warranting closer considerations of what we mean by "care" and, subsequently, how to design such software coherently with the chosen definition. This paper starts by critically examining the existing approaches to the ethical design of care robots provided by Aimee van Wynsberghe, who relies on the work on the ethics of care by Joan Tronto. In doing so, it suggests an alternative to their non-principled approach, an alternative suited to tackling some of the issues raised by Tronto and van Wynsberghe, while allowing for the inclusion of two orientative principles. Our proposal centres on the principles of autonomy and vulnerability, whose joint adoption we deem able to constitute an original revision of a bottom-up approach in care ethics. Conclusively, the ethical framework introduced here integrates more traditional approaches in care ethics in view of enhancing the debate regarding the ethical design of care robots under a new lens.

Value Sensitive Design to Achieve the UN SDGs with AI: A Case of Elderly Care Robots.

Healthcare is becoming increasingly automated with the development and deployment of care robots. There are many benefits to care robots but they also pose many challenging ethical issues. This paper takes care robots for the elderly as the subject of analysis, building on previous literature in the domain of the ethics and design of care robots. Using the value sensitive design (VSD) approach to technology design, this paper extends its application to care robots by integrating the values of care, values that are specific to AI, and higher-scale values such as the United Nations Sustainable Development Goals (SDGs). The ethical issues specific to care robots for the elderly are discussed at length alongside examples of specific design requirements that work to ameliorate these ethical concerns.

Ethical Evaluation Capacity of Turkish Food and Agricultural Engineers and Veterinary Physicians with Regard to Agriculture and Food System.

In Turkey, the numbers of studies that deal with agriculture and food as a system and process, and that address the issue with an integrated approach are very limited. Besides, there is no empirical study available in the national literature in which agricultural and food system has been analyzed within the framework of applied ethics. The present study aims to investigate the characteristics of food and agricultural engineers and veterinary physicians in terms of their tendency to carry out ethical evaluations when faced with issues falling under the field of agriculture and food ethics, and detect their capacity to identify ethical problems.A cross-sectional survey was employed in this study. Descriptive statistics like percentages and frequencies based on the scores from the scale were used. Data were collected via survey method from three occupational groups, namely, food and agricultural engineers and veterinary physicians working in 12 regions of Turkey, and analyzed using chi-square and score test. A total of 865 professionals from 55 different cities participated in the study. Data concerning participants' level of ethics awareness regarding the identification and evaluation of ethical problems in the fields of food and agriculture were obtained. While the participating professionals could easily detect the problems in food and agriculture system that carried no ethical dilemma, they had difficulty in identifying issues that involved ethical dilemmas. It was also revealed that there was a significant difference between professionals in terms of their perception of ethical problems, demonstrating the need for a comprehensive ethics education to be imparted during and after under-graduate.

Ethical discourse of medical students and physicians on conscientious objection: A qualitative study in Turkey.

This study is an investigation of the views of medical students (N=15) and physicians (N=14), in Turkey, on conscientious objection through elaboration on their experiences in medical practice within the framework of conscientious objection, and evaluation of the data from an ethical perspective. The data received from in-depth interviews were evaluated by using the thematic content analysis method. They were then divided into contexts and themes as follows: "Refusal to provide healthcare services," "scope of conscientious objection," and "impact of conscientious objection (in case of legal entitlement)." The opinions of our research participants suggest that conscientious objection has become widespread in medical practices. It is argued that the tendency of healthcare providers and patients to find temporary resolutions to ethical dilemmas only complicates such resolutions. It is imperative, therefore, to set a rational limit on conscientious objection so as to prevent the adoption of an attitude shaped completely by the personal beliefs of the physician or the patient.