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Weiye Loh

BBC News - Should victims have a say in sentencing criminals? - 0 views

www.bbc.co.uk/...magazine-12277696

Victim Ethics Crime

shared by Weiye Loh on 06 Feb 11 - No Cached
  • If someone does you wrong, should you have a say in their punishment?
  • Should victims have a say in sentencing criminals? That partly depends upon what you mean by "have a say". A weak form of involvement would have a judge listen to a statement from victims, but ensure the judge alone does the sentencing. A slightly stronger form would be when the impact on victims is considered as part of assessing the moral seriousness of the crime. The strongest form would be when victims have a direct say in the type of sentence. So which is the more just?
  • A utilitarian approach, which seeks people's greatest happiness and is associated with the British philosopher Jeremy Bentham, can provide one reason why victims should, in part, play judge. It can be called the therapeutic argument.
  • ...6 more annotations...
  • However, this might backfire. Given the choice, many victims might desire longer sentences than the judiciary would allow. When that desire is not satisfied, their anguish might be exacerbated. The therapeutic argument has also been called the "Oprahisation" of sentencing.
  • The second, Kantian approach emphasises reason and rights.
  • It stresses the law should be rational, and that includes keeping careful tabs on the irrational feelings that are inevitably present during legal proceedings. This would be harder to do, the more the voice of victims is heard.
  • More seriously still, strong forms of victim sentencing would reflect the capabilities of the victim. A victim who could powerfully express their feelings might win a longer sentence. That would be irrational because it would suggest that a crime is more serious if the victim is more articulate.
  • Taking considerations of moral seriousness into account would fit within a third approach, the one that stresses the common good and virtue and is associated with Aristotle. Would you want to meet the person who did this to you? Understanding the moral seriousness of a crime is important because it helps the criminal to take responsibility for what they've done. Victim feelings are also a crucial component in so-called restorative justice, in which the criminal is confronted with their crime, perhaps by meeting the victim.
  • virtue ethics approach would be concerned with the moral state of the victim too. Victims may need to forgive those who have wronged them, in order that they might flourish in the future. An impersonal legal system, that does not allow victims a say, might actually help with that, as it ensures objectivity.
Weiye Loh

Revenge Rape and Reason is Ty Oliver Mcdowell a Rapist or a Victim - 0 views

factoidz.com/-mcdowell-a-rapist-or-a-victim

Rape New Media Internet Social Media Social Network Sites

shared by Weiye Loh on 24 Feb 11 - No Cached
  • Most people who have heard about the Craig’s list rape by proxy of the Wyoming woman that occurred in December have been shocked by not only the brutal rape of a woman who was an innocent victim of an ex boyfriends sick mind, but also by the rapist who actually committed the crime. Many people believe that both men should get what they deserve. But what exactly does that mean in the case of Ty Oliver McDowell? Should the man be convicted of a Rape? Or is he perhaps a victim in the diabolical scheme of Jebidah James Stripe?
  • Posing as the victim, Stripe placed an ad complete with picture on Craig’s list. He stated in the ad that he was the woman and that she wanted to fulfill a sexual fantasy in which she was raped. Stating specifically in the ad that she was looking for an aggressive male who had little regard for women.
  • If McDowell is telling the truth, he saw the ad and emailed the woman, who was stripe posing as the woman, and they communicated by messenger back and forth as she detailed her fantasy and exactly what she would like done. After, discussing the fantasy. McDowell then on December 11, 2009 broke into the woman’s home, tied her to a chair, held a knife to her throat, and raped her. Thus fulfilling what he claims he believed to be the woman’s fantasy. At this stage we have no reason to disbelieve his story. But, was his belief and actions based on that belief reasonable?
  • ...9 more annotations...
  • In determining how reasonable a persons actions are we have to look at what a normal person would do in the same situation.
  • The idea that women have rape fantasies have been perpetuated by men’s magazines, and pornographic movies and books. A certain segment of the male population is going to believe that such as a fantasy exists in the minds women. And sadly, though rare, it does exist in the minds of a few women, as hard as that is for most of us to accept. This fantasy obviously appeals to many men or they would not be watching these movies or buying these magazines, even normal men who would never commit a rape may harbor such fantasies. So, while the idea makes most people’s skin crawl it was “reasonable” for McDowell to believe that a woman could harbor this fantasy.
  • But, would a reasonable man act upon it? Everything within most of us shouts no. But, the truth is there are many couples who in the privacy of their homes act out fantasies include bondage fantasies. So, is it less reasonable that a man who has such a fantasy would, if he could find a woman that shares that fantasy act on it? The truth is that his actions may well be considered reasonable in the face of the facts as we now know them.
  • There are those who claim this man was a rapist ready to happen, and while I don’t necessarily disagree I also believe we will never know. There are probably thousands if not millions of people who have sexual fantasies both big and small that they have never acted upon. This man could have been one of them. On the other hand his enthusiasm in acting out this fantasy may well be an indication that he would have at sometime committed such an act on a woman he knew to be unwilling.
  • What is most disturbing is Stripe’s actions. By setting up the rape fantasy the way he did, by communicating with McDowell while pretending to be the victim, he set up a situation where the victim herself could not stop what was happening. No matter how many times she told McDowell to stop, how tearfully she begged, he was primed by Stripe to believe that this was all part of the playacting.
  • Let’s not forget Craig’s list. Until we make laws making it illegal for such ads as these to get posted there are going to be sites such as these who will make their money uncaring who gets hurt in the process. In fact, the more notoriety this site seems to get, the more people seem to want to use it.
  • Just on the rape fantasy for women part, a number of studies show it to be a fairly significant fantasy that about 1/3 to 2/3 of women have. Nothing can condone what he did, but it's easy to believe he may have thought she was okay with it. There are many people who play out bondage and torture fantasy and we can't judge them.
  • Well, it doesnt look like the Judge bought McDowell's story. He was sentenced to 60 years to life in prison. The same sentence that Stipe received.
  • It does say something of McDowell that he voluntarily changed his plea from "not guilty" to "guilty." From reviewing many reports on this case, it appears that, once he realized what really happened, he wanted to make this as easy on the woman as possible. His remorse at what he accidentally did must be mixed with the horror he knows he unwittingly created.Perhaps the real case yet to come is McDowell's teaming up with the woman in a civil case against Stipe, the real criminal.
Weiye Loh

A Brief Primer on Criminal Statistics « Canada « Skeptic North - 0 views

www.skepticnorth.com/...-primer-on-criminal-statistics

Crime Statistics

shared by Weiye Loh on 20 Apr 11 - No Cached
  • Occurrences of crime are properly expressed as the number of incidences per 100,000 people. Total numbers are not informative on their own and it is very easy to manipulate an argument by cherry picking between a total number and a rate.  Beware of claims about crime that use raw incidence numbers. When a change in whole incidence numbers is observed, this might not have any bearing on crime levels at all, because levels of crime are dependent on population.
  • Whole Numbers versus Rates
  • Reliability Not every criminal statistic is equally reliable. Even though we have measures of incidences of crimes across types and subtypes, not every one of these statistics samples the actual incidence of these crimes in the same way. Indeed, very few measure the total incidences very reliably at all. The crime rates that you are most likely to encounter capture only crimes known and substantiated by police. These numbers are vulnerable to variances in how crimes become known and verified by police in the first place. Crimes very often go unreported or undiscovered. Some crimes are more likely to go unreported than others (such as sexual assaults and drug possession), and some crimes are more difficult to substantiate as having occurred than others.
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  • Complicating matters further is the fact that these reporting patterns vary over time and are reflected in observed trends.   So, when a change in the police reported crime rate is observed from year to year or across a span of time we may be observing a “real” change, we may be observing a change in how these crimes come to the attention of police, or we may be seeing a mixture of both.
  • Generally, the most reliable criminal statistic is the homicide rate – it’s very difficult, though not impossible, to miss a dead body. In fact, homicides in Canada are counted in the year that they become known to police and not in the year that they occurred.  Our most reliable number is very, very close, but not infallible.
  • Crimes known to the police nearly always under measure the true incidence of crime, so other measures are needed to better complete our understanding. The reported crimes measure is reported every year to Statistics Canada from data that makes up the Uniform Crime Reporting Survey. This is a very rich data set that measures police data very accurately but tells us nothing about unreported crime.
  • We do have some data on unreported crime available. Victims are interviewed (after self-identifying) via the General Social Survey. The survey is conducted every five years
  • This measure captures information in eight crime categories both reported, and not reported to police. It has its own set of interpretation problems and pathways to misuse. The survey relies on self-reporting, so the accuracy of the information will be open to errors due to faulty memories, willingness to report, recording errors etc.
  • From the last data set available, self-identified victims did not report 69% of violent victimizations (sexual assault, robbery and physical assault), 62% of household victimizations (break and enter, motor vehicle/parts theft, household property theft and vandalism), and 71% of personal property theft victimizations.
  • while people generally understand that crimes go unreported and unknown to police, they tend to be surprised and perhaps even shocked at the actual amounts that get unreported. These numbers sound scary. However, the most common reasons reported by victims of violent and household crime for not reporting were: believing the incident was not important enough (68%) believing the police couldn’t do anything about the incident (59%), and stating that the incident was dealt with in another way (42%).
  • Also, note that the survey indicated that 82% of violent incidents did not result in injuries to the victims. Do claims that we should do something about all this hidden crime make sense in light of what this crime looks like in the limited way we can understand it? How could you be reasonably certain that whatever intervention proposed would in fact reduce the actual amount of crime and not just reduce the amount that goes unreported?
  • Data is collected at all levels of the crime continuum with differing levels of accuracy and applicability. This is nicely reflected in the concept of “the crime funnel”. All criminal incidents that are ever committed are at the opening of the funnel. There is “loss” all along the way to the bottom where only a small sample of incidences become known with charges laid, prosecuted successfully and responded to by the justice system.  What goes into the top levels of the funnel affects what we can know at any other point later.
Weiye Loh

He had 500 offensive photos in his phone - 0 views

www.asiaone.com/...A1Story20081017-94424.html

Photography New Media Technology Privacy

shared by Weiye Loh on 23 Oct 09 - Cached
  • A man was caught with more than 500 offensive photos in his mobile phone. This happened after a woman complained against him taking a picture of her chest at a shopping centre.
  • "My husband and I were shocked when we were shown the data because there were more than 500 pictures of various women that this man took. All the pictures were of their chests and breasts. From the angle of the shots, I could see that the women in these pictures were not aware that they were victims."
  • According to the law, anyone who takes offensive photos of a woman in a public place without the lady's prior consent can be charged for outrage of modesty. If found guilty, the persons involved faces a fine, up to a year in jail or both.
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  • PLEASE! if the pictures taken are "offensive", then the "victims" in the pictures should be charged for INDECENT EXPOSURE! Where is the logic that a picture of a sexy girl is offensive but the same sexy girl walking in public is not offensive?IS IT UPSKIRT? NO! if i take a 18megapix wide lens camera and take the picture of a crowd, then crop out a sexy girl in the picture taken.. is that offensive? whats the diff? it is a publicly taken picture without anyone's consent!!!! IF PEOPLE DRESS SEXILY, THEY MUST BE EXPECTED TO BE OGGLED AND STARED AT!!
    • Weiye Loh
      Weiye Loh on 23 Oct 09
       
      This is a comment by a reader on the news website. I think the issue of privacy here is interesting because technically speaking the 'victims' are in the public. But one can also argue that even though they are in the public, they make no consent to have their photos taken, although consent to be viewed by the public is somehow implied since they willingly step out of their private space. Given that the photos are shots that are aimed at the chests and breasts of women (note that they are not up-skirt or down-blouse shots i.e. no clear legal infringement of peeping), is it wrong for the man to take the photos? The issue of objectification also comes in here since the 'victims' are being objectified based on a certain bodily part/ feature. Is this objectification the 'reason' for victimization? If the women were taken as a whole in the photos, will it still be considered wrong? Personally, I feel that this falls into the grey areas rather than the usual black and white situations (although one can argue that even black and white can be considered shades of grey). I have no answers, but it's still food for thoughts.
Weiye Loh

On Forgiveness - NYTimes.com - 0 views

opinionator.blogs.nytimes.com/...on-forgiveness

Ethics Forgiveness Philosophy

shared by Weiye Loh on 04 Jan 11 - No Cached
  • What is forgiveness? When is it appropriate? Why is it considered to be commendable?  Some claim that forgiveness is merely about ridding oneself of vengeful anger; do that, and you have forgiven.  But if you were able to banish anger from your soul simply by taking a pill, would the result really be forgiveness?
  • The timing of forgiveness is also disputed. Some say that it should wait for the offender to take responsibility and suffer due punishment, others hold that the victim must first overcome anger altogether, and still others that forgiveness should be unilaterally bestowed at the earliest possible moment.  But what if you have every good reason to be angry and even to take your sweet revenge as well?  Is forgiveness then really to be commended? Some object that it lets the offender off the hook, confesses to one’s own weakness and vulnerability, and papers over the legitimate demands of vengeful anger.  And yet, legions praise forgiveness and think of it as an indispensable virtue
  • Many people assume that the notion of forgiveness is Christian in origin, at least in the West, and that the contemporary understanding of interpersonal forgiveness has always been the core Christian teaching on the subject.  These contestable assumptions are explored by David Konstan in “Before Forgiveness: The Origins of a Moral Idea.”  Religious origins of the notion would not invalidate a secular philosophical approach to the topic, any more than a secular origin of some idea precludes a religious appropriation of it.  While religious and secular perspectives on forgiveness are not necessarily consistent with each other, however, they agree in their attempt to address the painful fact of the pervasiveness of moral wrong in human life. They also agree on this: few of us are altogether innocent of the need for forgiveness.
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  • It’s not simply a matter of lifting the burden of toxic resentment or of immobilizing guilt, however beneficial that may be ethically and psychologically.  It is not a merely therapeutic matter, as though this were just about you.  Rather, when the requisite conditions are met, forgiveness is what a good person would seek because it expresses fundamental moral ideals.  These include ideals of spiritual growth and renewal; truth-telling; mutual respectful address; responsibility and respect; reconciliation and peace.
  • Are any wrongdoers unforgivable?  People who have committed heinous acts such as torture or child molestation are often cited as examples.  The question is not primarily about the psychological ability of the victim to forswear anger, but whether a wrongdoer can rightly be judged not-to-be-forgiven no matter what offender and victim say or do.  I do not see that a persuasive argument for that thesis can be made; there is no such thing as the unconditionally unforgivable.  For else we would be faced with the bizarre situation of declaring illegitimate the forgiveness reached by victim and perpetrator after each has taken every step one could possibly wish for.  The implication may distress you: Osama bin Laden, for example, is not unconditionally unforgivable for his role in the attacks of 9/11.  That being said, given the extent of the injury done by grave wrongs, their author may be rightly unforgiven for an appropriate period even if he or she has taken all reasonable steps.  There is no mathematically precise formula for determining when it is appropriate to forgive.
Weiye Loh

Rationally Speaking: On ethics, part III: Deontology - 0 views

rationallyspeaking.blogspot.com/...thics-part-iii-deontology.html

Ethics Deontology

shared by Weiye Loh on 17 Aug 11 - No Cached
  • Plato showed convincingly in his Euthyphro dialogue that even if gods existed they would not help at all settling the question of morality.
  • Broadly speaking, deontological approaches fall into the same category as consequentialism — they are concerned with what we ought to do, as opposed to what sort of persons we ought to be (the latter is, most famously, the concern of virtue ethics). That said, deontology is the chief rival of consequentialism, and the two have distinct advantages and disadvantages that seem so irreducible
  • Here is one way to understand the difference between consequentialism and deontology: for the former the consequences of an action are moral if they increase the Good (which, as we have seen, can be specified in different ways, including increasing happiness and/or decreasing pain). For the latter, the fundamental criterion is conformity to moral duties. You could say that for the deontologist the Right (sometimes) trumps the Good. Of course, as a result consequentialists have to go through the trouble of defining and justifying the Good, while deontologists have to tackle the task of defining and justifying the Right.
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  • two major “modes” of deontology: agent-centered and victim-centered. Agent-centered deontology is concerned with permissions and obligations to act toward other agents, the typical example being parents’ duty to protect and nurture their children. Notice the immediate departure from consequentialism, here, since the latter is an agent-neutral type of ethics (we have seen that it has trouble justifying the idea of special treatment of relatives or friends). Where do such agent-relative obligations come from? From the fact that we make explicit or implicit promises to some agents but not others. By bringing my child into the world, for instance, I make a special promise to that particular individual, a promise that I do not make to anyone else’s children. While this certainly doesn’t mean that I don’t have duties toward other children (like inflicting no intentional harm), it does mean that I have additional duties toward my own children as a result of the simple fact that they are mine.
  • Agent-centered deontology gets into trouble because of its close philosophical association to some doctrines that originated within Catholic theology, like the idea of double effect. (I should immediately clarify that the trouble is not due to the fact that these doctrines are rooted in a religious framework, it’s their intrinsic moral logic that is at issue here.) For instance, for agent-centered deontologists we are morally forbidden from killing innocent others (reasonably enough), but this prohibition extends even to cases when so doing would actually save even more innocents.
  • Those familiar with trolleology will recognize one of the classic forms of the trolley dilemma here: is it right to throw an innocent person in front of the out of control trolley in order to save five others? For consequentialists the answer is a no-brainer: of course yes, you are saving a net of four lives! But for the deontologist you are now using another person (the innocent you are throwing to stop the trolley) as a means to an end, thus violating one of the forms of Kant’s imperative:“Act in such a way that you treat humanity, whether in your own person or in the person of any other, always at the same time as an end and never merely as a means to an end.”
  • The other form, in case you are wondering, is: “Act only according to that maxim whereby you can at the same time will that it should become a universal law without contradiction.”
  • Victim-centered deontologies are right- rather than duty-based, which of course does raise the question of why we think of them as deontological to begin with.
  • The fundamental idea about victim-centered deontology is the right that people have not to be used by others without their consent. This is were we find Robert Nozick-style libertarianism, which I have already criticized on this blog. One of the major implications of this version of deontology is that there is no strong moral duty to help others.
  • contractarian deontological theories. These deal with social contracts of the type, for instance, discussed by John Rawls in his theory of justice. However, I will devote a separate post to contractarianism, in part because it is so important in ethics, and in part because one can argue that contractarianism is really a meta-ethical theory, and therefore does not strictly fall under deontology per se.
  • deontological theories have the advantage over consequentialism in that they account for special concerns for one’s relatives and friends, as we have seen above. Consequentialism, by comparison, comes across as alienating and unreasonably demanding. Another advantage of deontology over consequentialism is that it accounts for the intuition that even if an act is not morally demanded it may still be praiseworthy. For a consequentialist, on the contrary, if something is not morally demanded it is then morally forbidden. (Another way to put this is that consequentialism is a more minimalist approach to ethics than deontology.) Moreover, deontology also deals much better than consequentialism with the idea of rights.
  • deontological theories run into the problem that they seem to give us permission, and sometimes even require, to make things actually morally worse in the world. Indeed, a strict deontologist could actually cause human catastrophes by adhering to Kant’s imperative and still think he acted morally (Kant at one point remarked that it is “better the whole people should perish” than that injustice be done — one wonders injustice to whom, since nobody would be left standing). Deontologists also have trouble dealing with the seemingly contradictory ideas that our duties are categorical (i.e., they do not admit of exceptions), and yet that some duties are more important than others. (Again, Kant famously stated that “a conflict of duties is inconceivable” while forgetting to provide any argument in defense of such a bold statement.)
  • . One famous attempt at this reconciliation was proposed by Thomas Nagel (he of “what is it like to be a bat?” fame). Nagel suggested that perhaps we should be consequentialists when it comes to agent-neutral reasoning, and deontologists when we engage in agent-relative reasoning. He neglected to specify, however, any non-mysterious way to decide what to do in those situations in which the same moral dilemma can be seen from both perspectives.
Meenatchi

Online Defamation - 0 views

www.koreatimes.co.kr/...202_43363.html

online defamation ethical law responsibility

shared by Meenatchi on 18 Aug 09 - Cached
  • Meenatchi on 18 Aug 09
     
    Interesting Case In summary, the article discusses the court ruling of an online defamation case that took place in Korea. It involves Kim, the victim, who experienced the spread of false articles and defamatory comments that blamed him for his ex-girlfriend's suicide. The final verdict held Internet portals liable for the damages caused by the articles they displayed on their website. This is despite the articles having been provided by external media outlets. The Supreme Court ordered four of the major portals involved in the case to pay a combined 30 million ($22,500) as compensation to Kim. Ethical Question I feel there are a few ethical issues that are at play in this case. One would be if it is ethical to publish sensitive information about an individual without his/her permission on the Internet. This is of more importance when the credibility of the information is dubious. Another ethical question would be if Internet Service Providers can be held responsible for information they did not create. Is it fair to charge them on the basis that they have failed to regulate the content displayed on their sites? Problem The problem with the first ethical question is that it creates a question of individual privacy rights against the freedom of speech for another. Publishing sensitive information that might not even be true about an individual infringes his/her privacy rights. However, it is the right of the publisher to have the freedom of speech to state what he/she thinks. The issue with the second ethical question is that the Internet Service Providers merely provide a platform for people to express their views. They should not be held liable for comments posted by individuals using the website. However, the opposing view would expect the ISPs to be responsible for the content they allow to be displayed on their site. They have to regulate the content to ensure that sensitive or controversial information that would cause irrevocable damage to others
Paul Melissa

Hey, did you hear about S'pore 'Gossip Girl' sites? - JULY 24, 2009 - 0 views

www.tnp.sg/...0,4139,208548,00.html

blog defamation online rumors

shared by Paul Melissa on 18 Aug 09 - Cached
Meenatchi liked it
  • Paul Melissa on 18 Aug 09
     
    This case occurred recently this year. Following a popular TV series 'Gossip Girl', a group of senior students from Ngee Ann Polytechnic targeted Year One students from the School of Film and Media Studies (FMS). Blogs were created to defame the students by sparking off online rumors about them. The blog postings affected friendships as students became very suspicious of each other and started pointing fingers. The image of FMS was also affected especially when read by people outside the school. Though the blogs have been shut down, they have generated over 18000 hits. It is still uncertain who set up the blogs. Ethical Question: With regards to freedom of speech, is there an imaginary ethical line in cyberspace which when over-stepped, must lead to punishment? Who decides when or how this line is being over-stepped? What and how severed should the consequences be? This is because the culprits we practicing free speech but there was a price their victims had to pay. In this case, according to teleological theories, there is neither utilitarianism nor ethical altruism.
Olivia Chang

The Phishing Problem - 7 views

URL: http://www.ft.com/cms/s/0/7c03fd14-b011-11dd-a795-0000779fd18c.html Case Summary: The world of the Internet is slowly becoming dangerous ground to tread on. The onset of viruses, hackers and ...

phishing scams

started by Olivia Chang on 19 Aug 09 no follow-up yet
Weiye Loh

John Schneider - "Cooter" Says Fellow Hazzard Castmates Victims Of P.C. "Vigilantes" -... - 0 views

www.contactmusic.com/...ctims-of-pc-vigilantes_1025201

Censorship Political Correctness

shared by Weiye Loh on 14 Dec 09 - Cached
  • Jones said in a statement, in which he called the cancellation "a dangerous affront to the rights of performing artists and their audiences." Jones particularly criticized the NAACP for endorsing the cancellation. "I'm a life member of the NAACP and proud of it," he said. "Denying an artist an opportunity to entertain an audience because of somebody's wrongheaded political viewpoint is just plain un-American. I have fought for equal rights all of my life, and that is why I am speaking out on this."
  • Weiye Loh on 14 Dec 09
     
    Double edged sword
Weiye Loh

Johann Hari: The Pope, the Prophet, and the religious support for evil - Johann Hari, C... - 0 views

www.independent.co.uk/...-support-for-evil-1923656.html

Religion Freedom of Speech

shared by Weiye Loh on 20 Mar 10 - Cached
  • What can make tens of millions of people – who are in their daily lives peaceful and compassionate and caring – suddenly want to physically dismember a man for drawing a cartoon, or make excuses for an international criminal conspiracy to protect child-rapists? Not reason. Not evidence. No. But it can happen when people choose their polar opposite – religion.
  • people can begin to behave in bizarre ways when they decide it is a good thing to abandon any commitment to fact and instead act on faith. It has led some to regard people accused of the attempted murders of the Mohamed cartoonists as victims, and to demand "respect" for the Pope, when he should be in a police station being quizzed about his role in covering up and thereby enabling the rape of children.
  • One otherwise liberal newspaper ran an article saying that since the cartoonists had engaged in an "aggressive act" and shown "prejudice... against religion per se", so it stated menacingly that no doubt "someone else is out there waiting for an opportunity to strike again".
  • ...3 more annotations...
  • if religion wasn't involved – would be so obvious it would seem ludicrous to have to say them out loud. Drawing a cartoon is not an act of aggression. Trying to kill somebody with an axe is. There is no moral equivalence between peacefully expressing your disagreement with an idea – any idea – and trying to kill somebody for it. Yet we have to say this because we have allowed religious people to claim their ideas belong to a different, exalted category, and it is abusive or violent merely to verbally question them. Nobody says I should "respect" conservatism or communism and keep my opposition to them to myself – but that's exactly what is routinely said about Islam or Christianity or Buddhism. What's the difference?
  • By 1962, it was becoming clear to the Vatican that a significant number of its priests were raping children. Rather than root it out, they issued a secret order called "Crimen Sollicitationis"' ordering bishops to swear the victims to secrecy and move the offending priest on to another parish. This of course meant they raped more children there, and on and on, in parish after parish.
  • when Ratzinger was Archbishop of Munich in the 1980s, one of his paedophile priests was "reassigned" in this way. He claims he didn't know. Yet a few years later he was put in charge of the Vatican's response to this kind of abuse and demanded every case had to be referred directly to him for 20 years. What happened on his watch, with every case going to his desk? Precisely this pattern, again and again. The BBC's Panorama studied one of many such cases. Father Tarcisio Spricigo was first accused of child abuse in 1991, in Brazil. He was moved by the Vatican four times, wrecking the lives of children at every stop. He was only caught in 2005 by the police, before he could be moved on once more.
  • Weiye Loh on 20 Mar 10
     
    This enforced 'respect' is a creeping vine: it soon extends from ideas to institutions
Weiye Loh

John Yates: I failed victims of News of the World phone hacking - Telegraph - 0 views

www.telegraph.co.uk/...f-the-World-phone-hacking.html

Law Enforcement News of the World Phone-Hacking

shared by Weiye Loh on 10 Jul 11 - No Cached
  • Weiye Loh on 10 Jul 11
     
    Scotland Yard Assistant Commissioner John Yates says his decision not to reopen an investigation into News International in 2009 had been "a pretty crap one", which he now deeply regretted. In an exclusive interview with The Sunday Telegraph, Mr Yates also accuses senior executives at the Murdoch-owned company of failing to co-operate with the original Scotland Yard inquiry, first begun in 2005.
Weiye Loh

Spinning the News of the World Scandal at Fox News » Sociological Images - 0 views

thesocietypages.org/...-the-world-scandal-at-fox-news

Public Relations News of the World

shared by Weiye Loh on 18 Jul 11 - No Cached
  • Weiye Loh on 18 Jul 11
     
    So how does Fox report on this scandal? Rob Beschizza, writing for BoingBoing, highlighted a segment on Fox News in which the host and guest agree that "hacking scandals" are a "serious… problem" and imply that, in this instance, News of the World was the victim, not the perpetrator.  More, the guest "expert" is not a politician, scholar, or even a pundit, he's actually a public relations professional who specializes in spinning scandals to obviate the negative consequences for corporations. Says James Fallows at The Atlantic: He is Robert Dilenschneider, former head of Hill and Knowlton and now head of the Dilenschneider Group, who recently was featured in an interview, "How to Manage a PR Disaster."
joanne ye

BBC NEWS | UK | Magazine | When can you speak ill of the dead? - 0 views

news.bbc.co.uk/...8170429.stm

shared by joanne ye on 19 Aug 09 - Cached
  • "It's a hostage to fortune to say nice things when someone dies. And reacting to this one was particularly tricky. For a long time he's been Wacko Jacko. So he wasn't someone who was unequivocally lauded."
  • joanne ye on 19 Aug 09
     
    Case It has been almost two months since Michael Jackson died. Some would call him "the King of Pop" and some would call him "Wacko Jacko". The latter term mostly derived due to his past child abuse cases, which he was never convicted and once acquitted. Problem The judgement of whether Michael Jackson was a good person is hard to reach a conclusion because we will always get both positive and negative accounts. Regardless of whether these accounts constitute misinformation, people (even those who have never met him) continue to talk about him because he was a celebrity (moreover one who had recently passed away). Given his recent death, negative comments (especially if they are misinformation) can really hurt those who love (i.e. family members) or adore (i.e. fans) him. However, positive comments can be misinformation too. Does his recent death make positive misinformation more acceptable? If he really did commit child abuse crimes (note: big assumption here), does that make positive misinformation towards him unjustified (especially to his victims)? Hence, the ethical problem here is the way people should go about talking about other people. Questions 1. We know the old saying, "don't speak ill of the dead". This is in conjunction with Kant's categorical imperative to respect other human beings. Adopting duty-based morality, should the negative comments about Michael Jackson (whether they constitute misinformation or not) be reduced or even stopped? 2. Adopting rights-based morality (specifically the right to free speech) should people be allowed to talk about whatever they want (including new media platform) in whatever way they want to? Should regulation by the authority be implemented? 3. Adopting similar duty-based morality to question one (specifically the virtue of not lying), should positive comments about Michael Jackson (whether they constitute misinformation or not) be increased or even exaggerated? 4. If Michael Jackson really did commit
  • joanne ye on 19 Aug 09
     
    4. If Michael Jackson really did commit child abuse crimes (note: big assumption here), due to the clash of duties (respect VS. not lying), should we talk about those crimes when we discuss about him in a public platform? Does just consequentialism come into play here?
Jun Jie Tan

Judge Rules Against Wiretaps - NSA Program Called Unconstitutional - 3 views

http://www.washingtonpost.com/wp-dyn/content/article/2006/08/17/AR2006081700650.html After 11 Sept 2001, President Bush commissioned a warrant-less wiretapping program. Since its exposé, it has co...

surveillance

started by Jun Jie Tan on 08 Sep 09 no follow-up yet
kenneth yang

CYBER TROOPERS MAKE ARREST FOR SEXUAL SOLICITATION OF A MINOR - 8 views

BALTIMORE, Aug. 12 -- The Maryland State Police issued the following news release: A man who had been making online plans to allegedly have sex with someone he thought was a 13-year old girl, had h...

started by kenneth yang on 18 Aug 09 no follow-up yet
guanyou chen

Ethically confusing defamation problem - 4 views

Link: http://www.rednano.sg/sfe/pastnews.action?&querystring=online%20defamation&pubid=ST&sort=D Summary: A man who visited and then later robbed a prostitute was chastised a...

defamation online forum

started by guanyou chen on 19 Aug 09 no follow-up yet
joanne ye

TJC Stomp Scandal - 34 views

This is a very interesting topic. Thanks, Weiman! From the replies for this topic, I would say two general questions surfaced. Firstly, is STOMP liable for misinformation? Secondly, is it right for...

started by Weiman Kow on 19 Aug 09 3 follow-ups, last by joanne ye on 26 Aug 09
Weiye Loh

The Way We Live Now - I Tweet, Therefore I Am - NYTimes.com - 0 views

www.nytimes.com/...01wwln-lede-t.html

Twitter Technology

shared by Weiye Loh on 04 Aug 10 - Cached
  • Each Twitter post seemed a tacit referendum on who I am, or at least who I believe myself to be. The grocery-store episode telegraphed that I was tuned in to the Seinfeldian absurdities of life; my concern about women’s victimization, however sincere, signaled that I also have a soul. Together they suggest someone who is at once cynical and compassionate, petty yet deep. Which, in the end, I’d say, is pretty accurate.
  • Distilling my personality provided surprising focus, making me feel stripped to my essence. It forced me, for instance, to pinpoint the dominant feeling as I sat outside with my daughter listening to E.B. White. Was it my joy at being a mother? Nostalgia for my own childhood summers? The pleasures of listening to the author’s quirky, underinflected voice? Each put a different spin on the occasion, of who I was within it. Yet the final decision (“Listening to E.B. White’s ‘Trumpet of the Swan’ with Daisy. Slow and sweet.”) was not really about my own impressions: it was about how I imagined — and wanted — others to react to them. That gave me pause. How much, I began to wonder, was I shaping my Twitter feed, and how much was Twitter shaping me?
  • sociologist Erving Goffman famously argued that all of life is performance: we act out a role in every interaction, adapting it based on the nature of the relationship or context at hand. Twitter has extended that metaphor to include aspects of our experience that used to be considered off-set: eating pizza in bed, reading a book in the tub, thinking a thought anywhere, flossing. Effectively, it makes the greasepaint permanent, blurring the lines not only between public and private but also between the authentic and contrived self. If all the world was once a stage, it has now become a reality TV show: we mere players are not just aware of the camera; we mug for it.
  • ...3 more annotations...
  • Second Life, Facebook, MySpace, Twitter — has shifted not only how we spend our time but also how we construct identity. For her coming book, “Alone Together,” Sherry Turkle, a professor at M.I.T., interviewed more than 400 children and parents about their use of social media and cellphones. Among young people especially she found that the self was increasingly becoming externally manufactured rather than internally developed: a series of profiles to be sculptured and refined in response to public opinion. “On Twitter or Facebook you’re trying to express something real about who you are,” she explained. “But because you’re also creating something for others’ consumption, you find yourself imagining and playing to your audience more and more. So those moments in which you’re supposed to be showing your true self become a performance. Your psychology becomes a performance.” Referring to “The Lonely Crowd,” the landmark description of the transformation of the American character from inner- to outer-directed, Turkle added, “Twitter is outer-directedness cubed.”
  • when every thought is externalized, what becomes of insight? When we reflexively post each feeling, what becomes of reflection? When friends become fans, what happens to intimacy? The risk of the performance culture, of the packaged self, is that it erodes the very relationships it purports to create, and alienates us from our own humanity.
  • I am trying to gain some perspective on the perpetual performer’s self-consciousness. That involves trying to sort out the line between person and persona, the public and private self.
  • Weiye Loh on 04 Aug 10
     
    THE WAY WE LIVE NOW I Tweet, Therefore I Am
Weiye Loh

Twitter, Facebook Won't Make You Immoral - But TV News Might | Wired Science | Wired.com - 1 views

www.wired.com/...twitcompassion

Social Media Social Network Sites Twitter Facebook Morality

shared by Weiye Loh on 07 Oct 10 - Cached
  • It’s too soon to say that Twitter and Facebook destroy the mental foundations of morality, but not too soon to ask what they’re doing.
  • In the paper, published Monday in the Proceedings of the National Academy of Sciences, 13 people were shown documentary-style multimedia narratives designed to arouse empathy. Researchers recorded their brain activity and found that empathy is as deeply rooted in the human psyche as fear and anger.
  • They also noticed that empathic brain systems took an average of six to eight seconds to start up. The researchers didn’t connect this to media consumption habits, but the study’s press release fueled speculation that the Facebook generation could turn into sociopaths.
  • ...6 more annotations...
  • Entitled "Can Twitter Make You Amoral? Rapid-fire Media May Confuse Your Moral Compass," it claimed that the research "raises questions about the emotional cost —particularly for the developing brain — of heavy reliance on a rapid stream of news snippets obtained through television, online feeds or social networks such as Twitter."
  • Compared to in-depth news coverage, first-person Tweets of on-the-ground events, such as the 2008 Mumbai bombings, is generally unmoving. But in those situations, Twitter’s primary use is in gathering useful, immediate facts, not storytelling.
  • Most people who read a handful of words about a friend’s heartache, or see a link to a tragic story, would likely follow it up. But following links to a video news story makes the possibility of a short-circuited neurobiology of compassion becomes more real. Research suggests that people are far more empathic when stories are told in a linear way, without quick shot-to-shot edits. In a 1996 Empirical Studies of the Arts paper, researchers showed three versions of an ostensibly tear-jerking story to 120 test subjects. "Subjects had significantly more favorable impressions of the victimized female protagonist than of her male opponent only when the story structure was linear," they concluded.
  • A review of tabloid news formats in the Journal of Broadcasting & Electronic Media found that jarring, rapid-fire visual storytelling produced a physiological arousal led to better recall of what was seen, but only if the original subject matter was dull. If it was already arousing, tabloid storytelling appeared to produce a cognitive overload that actually prevented stories from sinking in.
  • "Quick cuts will draw and retain a viewer’s focus even if the content is uninteresting," said freelance video producer Jill Bauerle. "MTV-like jump cuts, which have become the standard for many editors, serve as a sort of eye candy to keep eyeballs peeled to screen."
  • f compassion can only be activated by sustained attention, which is prevented by fast-cut editing, then the ability to be genuinely moved by another’s story could atrophy. It might even fail to properly develop in children, whose brains are being formed in ways that will last a lifetime. More research is clearly needed, including a replication of the original empathy findings, but the hypothesis is plausible.
  • Weiye Loh on 07 Oct 10
     
    Twitter, Facebook Won't Make You Immoral - But TV News Might
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