Ethics Untangled

This episode is part of what's becoming a bit of an informal series of Ethics Untangled episodes, on ethical issues relating to artificial intelligence applications. The particular application we're looking at this time comes from a healthcare setting, and is called a Patient Preference Predictor. It's a proposed way of using an algorithmic system to predict what a patient's preferences would be concerning their healthcare, in situations where they're incapacitated and unable to tell us what their preferences are. Ethicists have raised concerns about these systems, and these concerns are worth taking seriously, but Dr Nick Makins, Postdoctoral Research Fellow in Philosophy at the University of Leeds, thinks they can be answered, and that the use of these systems can be justified, at least in some circumstances.Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

Relationship anarchy is a radical approach to relationships that goes beyond just rejecting traditional monogamy. Relationship anarchists believe that relationships should never involve having power over each other, in the form of holding each other to obligations. So, for example, relationship anarchists reject the idea of restricting one's partner from entering into any form of intimacy with anyone, even with mutual friends. They also reject any hierarchy of relationships - for example having a central relationship with one person whose agreement is needed for you to have relationships with other people. For relationship anarchists, all relationships should be approached individually and no relationship should involve placing restrictions on any partner. Natasha McKeever, and Luke Brunning, all based at the IDEA Centre, have been looking critically at the ethics of relationship anarchy, and I spoke to them in a wide-ranging conversation about this fascinating topic. Some links to further reading:An article by Luke in The Conversation about relationship anarchy.An ABC article about relationship anarchy.A new book about relationship anarchy.A 'Short Instructional Manifesto for Relationship Anarchy'An article by Aleksander Sørlie, Ole Martin Moen on The Ethics of Relationship Anarchy.A book about relationship anarchy by by Juan-Carlos Pérez-Cortés.Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

Drag is a type of performance which uses clothing and makeup to imitate and often exaggerate female gender signifiers and gender roles. It's an activity with a long and varied history, and continues to be a very popular form of entertainment, as attested by TV shows such as Ru Paul's Drag Race. It's also distinctive in having faced criticism from several different political directions, including conservative, transgender and feminist perspectives. In this conversation with Simon Kirchin, who is Professor of Applied Ethics, Director of IDEA, The Ethics Centre and someone who has experience as a drag performer himself, we mainly focused on the feminist critique. The problem is that drag typically involves men (a relatively advantaged group) imitating women (a relatively disadvantaged group), in a way that plays on often offensive stereotypes about women, for entertainment. Described in that way, it seems uncomfortably similar to blackface, a form of entertainment which follows a very similar dynamic, at least superficially, on racial lines. Professor Kirchin thinks a moral difference between these two activities can be identified, though, and in the conversation he explains why.You can read Simon's article on the topic here.Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

Misinformation, fake news, hate speech, satire, the arts, political protest. These are all examples of what you might call disruptive speech. A free speech absolutist would say that all of these forms of speech should be tolerated, if not welcomed. On the other hand, it does look as though some of them are disruptive in a good way, and others are disruptive in a bad way. But can we tell the good from the bad in a way that isn't just politically partisan? Carl Fox, Lecturer in Applied Ethics at the IDEA Centre, thinks we can, and that we should treat different forms of disruptive speech differently. Here is Carl's paper on the subject in the Journal of Social Philosophy.Carl co-edited The Routledge Handbook of Philosophy and Media Ethics with fellow Ethics Untangled alumnus Joe Saunders, which contains a chapter by Carl on satire and stability. For further reading, there's Amy Olberding's book on manners and civility.In the interview, Carl mentions a paper on lying by Don Fallis. That's here:Fallis, D. 2009. “What Is Lying?” Journal of Philosophy 106(1): 29–56. And then there's the classic text on freedom and its limits, John Stuart Mill's On Liberty: Mill, J. S. 1974. On Liberty. London: Penguin.Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

Recent developments in AI, including image generation and large language models, have created huge excitement and opened up some really interesting possibilities. But they've also attracted significant criticisms, not least of which is the accusation that they involve large scale theft. This is because they are trained on huge datasets that include the original work of many people, who go uncredited and are unlikely to have given consent to their work being used in this way. Focusing on AI art and the work of artists on which it is built, Trystan Goetze, Senior Lecturer in the Ethics of Engineering at Cornell University, argues that these criticisms are well founded. In Dr Goetze's view, these systems are guilty of stealing artists' labour.Here's a link to Dr Goetze's paper on the topic.Here's a transcript of Bob Dylan's Musicares acceptance speech, that I mention towards the end of the conversation.Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

When I was doing my undergraduate degree back in the 90s, the Internet was a bit of a novelty. It was fun to play with, and you could see theoretically how it was probably going to be quite important. I'm not sure I would have predicted how completely it now pervades every area of human life, though: work, civil society, leisure and social interactions. There's still, however, a significant digital divide. Not everyone has easy access, or any access to the internet, and its systemic importance in all of these areas means this is more of a disadvantage than it's ever been. Merten Reglitz, Associate Professor of Philosophy at the University of Birmingham, thinks it's time we recognised internet access not just as a significant good, but as a human right. Here is Merten's recently published book on the topic, an overview of it and an article that sets out the book’s main defence of the idea of a new right.An article and another article opposing the idea that internet is a human right.The latest figures on global connectivity from the ITU.Freedom House’s ‘Freedom of the Net’ reports on internet freedom.Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

After time in the army and the fire service, Simon Cassin became a health and safety professional, and is now the managing director of a training and development consultancy called Ouch. Unusually for someone working in health and safety, he's dedicated some serious study to understanding the deep philosophical ideas underlying the profession, focusing particularly on the idea of harm. When do consequences caused or made worse by work become harm? What are an organisation's responsibilities regarding harm? And what are the responsibilities of health and safety professionals related to harm and doing good? Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

*CONTENT WARNING: This podcast contains some frank discussion of sex and sex work.*While there are all kinds of sex work, by far the most common scenario involves a man paying a woman for sex. It is, in other words, a highly gendered activity. Why? It turns out the answer to this question isn't as obvious as it might at first seem. It turns out, in fact, that there are multiple possible explanations, some of which fit better with the evidence than others. Natasha McKeever has been examining this evidence and trying to come up with a definitive answer, to an explanatory question which also intersects with some ethical questions. For example, would the world be a better place if sex work was less gendered, or if it didn’t exist at all?Natasha's paper on this topic has been published (open access) here:https://www.cambridge.org/core/journals/hypatia/article/is-sex-work-inherently-gendered/3EE28F1EAC9594C89B21F8E47C42D106 Here's some further reading suggested by Natasha:Kingston, Sarah, Natalie Hammond, and Scarlett Redman. 2020. Women Who Buy Sex: Converging Sexualities? London: Routledge.Mac, Juno, and Molly Smith. 2018. Revolting Prostitutes: The Fight for Sex Workers’ Rights. London: Verso. Moen OM ‘Is prostitution harmful?’ Journal of Medical Ethics 2014;40:73-81. Sanders, Teela, Jane Scoular, Rosie Campbell, Jane Pitcher, and Stewart Cunningham. 2018. ‘Beyond the Gaze: Summary Briefing on Internet Sex Work’. Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

Do you know what medical information is held about you? Do you know who is allowed to have access to it? Doctors collect lots of data - often quite personal - about their patients. This data needs to be collected, stored, and shared, sometimes quite widely, so that the patients can receive effective care, but also so that the medical profession can better understand diseases, how they spread and how to treat them. In the UK, there is plenty of guidance for GPs about what information they can store, who should have access to it, and when. In fact, according to Jon Fistein, a doctor himself as well as an academic looking at the ethics of health data, there's too much guidance, it's too complex, and it's not always consistent. As a result, most GPs don't really understand what the requirements are, let alone patients. We talked about what can be done about this, and why the traditional idea of patient information being kept 'in the strictest confidence' isn't really going to cut it in today's data-driven healthcare context.Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/

Today's question is one which you might not immediately recognise as important or, so to speak, pressing. The question is, what is touching through? It also might not be immediately apparent why this is an ethical question. As Robbie Morgan from the IDEA Centre and Will Hornett from the University of Cambridge explain, however, it's a metaphysical question which has ethical implications. For instance, since assault is defined as unwanted touching, we need to know whether touching has taken place before we can decide whether an assault has taken place.  Then there may be cases where, if touching has taken place, it’s taken place through something, and these cases may be tricky to adjudicate. Anyway, in this conversation Robbie and Will introduce some possibilities for what touching through is, before arguing for their preferred explanation. You can decide if you think they’ve put their finger on it. So to speak.Ethics Untangled is produced by IDEA, The Ethics Centre at the University of Leeds.Bluesky: @ethicsuntangled.bsky.socialFacebook: https://www.facebook.com/ideacetlLinkedIn: https://www.linkedin.com/company/idea-ethics-centre/