Group items tagged

An Afghan artist has been forced into hiding after receiving death threats for dressing in a metal suit featuring exaggerated breasts and buttocks. Kubra Khademi wore the unusual armour in a performance on the streets of Kabul to highlight the problems of sexual harassment faced by women. She had hoped to make a walk lasting for 10 minutes but in the event was forced back into her car by an angry mob of men after only eight minutes. The men threw things and even children were shouting at her.

From primary school to university, I witnessed countless such public humiliations: for fighting, cheating or petty misdemeanors. Caught committing any of these offenses and you may have to stand before the student body, criticizing your own “moral flaws,” condemning your character defects, showing yourself no mercy, even exaggerating your faults. Only those who have endured it can know the depth of shame one feels.

By the late ‘90s, trolley problems had fallen out of fashion. Many philosophers questioned the value of the conclusions reached by analyzing a situation so bizarre and specific.

It wasn’t clear trolleys could ever find a life out of the pages of academic journals until one philosophy graduate student, Joshua Greene, revived them with the modern techniques of neuroscience.

The ethicist Peter Singer cites Greene's research to support some of his positions about why we ought to make greater sacrifices for problems that may seem distant, like world poverty or a disease raging halfway around the globe.

Teachers have complained about "cheating watches" being sold online to give students an unfair advantage in exams.These digital watches include an "emergency button" to quickly switch from hidden text to a clock face.The watches hold data or written information which can be read in exams.But a deputy head from Bath has warned about the scale of this "hidden market" and says it could tempt stressed students into cheating.

Nuremberg is not alone in dealing anew with its Nazi heritage. The entire country has been swept into a debate this year about the release of a new edition of “Mein Kampf,” the first time Hitler’s book has been published in Germany in 70 years. Both clashes come as Germany faces the reemergence of xenophobia that has flared as the country sits at the center of Europe’s refugee crisis. Some worry that both the book and the buildings, if renovated, will become rallying points for today’s neo-Nazis. 

The debates in Germany highlight a fundamental question that many countries in the world struggle with: What do you do with symbols of a past that many people today find abhorrent?In the United States, fights over the display of the Confederate flag in public places surface almost weekly. Ukraine is systematically removing statues of Vladimir Lenin and other totems of the country’s Soviet past. In Spain, where authorities in Madrid are renaming streets that commemorate Francisco Franco, divisions simmer over demands to remove the late dictator’s body from the vast monument named  Valley of the Fallen that glorifies his reign.The Rising Sun flag – a controversial symbol of Japan’s imperial history – is still used by the country’s Maritime Self-Defense Force, much to the anger of Japan’s neighbors. Britain has been embroiled in a controversy over whether to remove a statue of Cecil Rhodes – for whom the prestigious Rhodes scholarship is named – from a college at Oxford University because of critics’ concerns about his ties to Southern Africa’s colonial and racist past. The university says it will stay right where it is.

Yet in few places do historical symbols evoke more sensitivity than in Germany. 

In other words, we need to be able to tell when we believe or disbelieve in something based on high standards of evidence and when we are just engaging in a bit of motivated reasoning and letting our opinions take over. When we withhold belief because the evidence does not live up to the standards of science, we are skeptical. When we refuse to believe something, even in the face of what most others would take to be compelling evidence, we are engaging in denial. In most cases, we do this because at some level it upsets us to think that the theory is true.

So how to tell a fact from an opinion? By the time we sit down to evaluate the evidence for a scientific theory, it is probably too late. If we take the easy path in our thinking, it eventually becomes a habit. If we lie to others, sooner or later we may believe the lie ourselves. The real battle comes in training ourselves to embrace the right attitudes about belief formation in the first place, and for this we need to do a little philosophy.

A team of researchers walked every street in 228 census tracts around Los Angeles and New Orleans and recorded every outdoor ad they saw. Another group surveyed 2,881 residents of the same census tracts by telephone, paying them to report their height, weight and other information. After analyzing this hard-won data, the authors conclude: “For every 10 percent increase in food advertisements, the odds of being obese increased by 5 percent.” That is, areas with more outdoor food ads have a higher proportion of obese people than ones with fewer ads.

The problem is that their policy recommendations rest on a crucial but unjustified assumption: that any link between obesity and advertising occurs because more advertising causes higher rates of obesity. But the study at hand showed only an association: people living in areas with more food ads were more likely to be obese than people living in areas with fewer food ads. To be fair, the researchers correctly note that additional steps would be needed to prove that food ads cause obesity. But until those steps are taken, talk of restricting ads is premature. In fact, it is easy to imagine how the causation could run the opposite way (something the article did not mention): If food vendors believe obese people are more likely than non-obese people to buy their products, they will place more ads in areas where obese people already live. Suppose we counted ads for fitness-oriented products like bicycles and bottled water, and found more of those ads in places with less obesity. Would it then be wise anti-obesity policy to subsidize such ads? Or would the smarter conclusion be that the fitness companies suspect that the obese are less likely than the fit to buy their products?

When we seek to base policy on evidence, we must remember that not all “evidence” is created equal. Taken at face value, the study on ads and obesity provides some indication that the two are linked, but no evidence that food ads cause obesity. The fact that the causal conclusion may coincide with a moral belief — that it is wrong to tempt people who overeat by showing them ads for food — does not make it valid.

How big do the numbers have to be for insensitivity to begin? Not very, it turns out.

Consider the recent death of the Syrian child Aylan Kurdi when his family braved the choppy seas off the coast of Turkey. The image of Aylan lying face down on the beach captivated the world’s attention and even, in short order, resulted in refugee policy changes in countries as far away as the United States. But 14 Syrian children drowned in the Aegean Sea the next day. Did you notice? Did you care?

Why do we discriminate? The big factor isn’t overt racism. Rather, it seems to be unconscious bias among whites who believe in equality but act in ways that perpetuate inequality.

That’s why it’s so important for whites to engage in these uncomfortable discussions of race, because we are (unintentionally) so much a part of the problem. It’s not that we’re evil, but that we’re human. The challenge is to recognize that unconscious bias afflicts us all — but that we just may be able to overcome it if we face it.