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Since the late 19th century in the United States, critical responses to the spectacle of pain in executions have continued to spur ardent calls for the improvement of killing technology. One of the most prolific legal theorists of capital punishment, Austin Sarat, has concisely referred to this history: “The movement from hanging to electrocution, from electrocution to the gas chamber, from gas to lethal injection, reads like someone’s version of the triumph of progress, with each new technique enthusiastically embraced as the latest and best way to kill without imposing pain.” Recent debates over the administration of midazolam and pentobarbital, and in what dosage, seamlessly integrate themselves into Sarat’s grim progress narrative. The inexhaustible impulse to seek out less painful killing technologies puts a series of questions in sharp relief: What is, and should be, the role of pain in retributive justice? And how has the law come to rationalize the condemned’s experience of pain during an execution? While the Eighth Amendment stipulates the necessity of avoiding “cruel and unusual punishment,” in 1890 the Supreme Court decided this clause could mean that no method of execution should impose “something more than the mere extinguishment of life.” And then, in 1958, the court also determined that the amendment should reflect the “evolving standards of decency that mark the progress of a maturing society.” If we were to consider the “standard of decency” in our society today, we would be pushed to ask: By what moral order have we continued to establish the “extinguishment of life” as something “mere,” and the pain of the condemned as excessive? In other words, how has the pain experienced during an execution become considered cruel and unconstitutional but not the very act of killing itself? We should dial back to older histories of law to tap into pain’s perennially vexed role in retributive theories of justice.

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.

Ministers in the U.K. are considering banning homeopathy from the treatments that can be prescribed by doctors working for the National Health Service (NHS). At the moment, the NHS spends £4 million ($6 million) on homeopathic prescriptions and hospitals every year

"Given the finite resources of the NHS, any spending on homeopathy is utterly unjustifiable. The money spent on these disproven remedies can be far better spent on treatments that offer real benefits to patients," Simon Singh, founder of the Good Thinking Society, said in a statement.

The positive effects from homeopathy come exclusively from the placebo effect, a physiological response to a harmless substance that leads to a reduction in symptoms from an ailment

Apple said on Wednesday that it would oppose and challenge a federal court order to help the F.B.I. unlock an iPhone used by one of the two attackers who killed 14 people in San Bernardino, Calif., in December.

In Israel, for instance, we have one of the largest laboratories for A.I. surveillances in the world — it’s called the Occupied Territories. In fact, one of the reasons Israel is such a leader in A.I. surveillance is because of the Israeli-Palestinian conflict.Explain this a bit further.Part of why the occupation is so successful is because of A.I. surveillance technology and big data algorithms.

To what extent can we and should we aspire to create machines that can outthink us? For example, Netflix has an algorithm that can predict what movies you will like based on the ones you've already seen and rated. Suppose a dating site were to develop a similar algorithm—maybe even a more sophisticated one—and predict with some accuracy which partner would be the best match for you. Whose advice would you trust more? The advice of the smart dating app or the advice of your parents or your friends?

The question, it seems to me, is should we use new genetic technologies only to cure disease and repair injury, or also to make ourselves better-than-well. Should we aspire to become the masters of our natures to protect our children and improve their life prospects?AdvertisementAdvertisement This goes back to the role of accident. Is the unpredictability of the child an important precondition of the unconditional love of parents for children? My worry is that if we go beyond health, we run the risk of turning parenthood into an extension of the consumer society.

There’s nothing intrinsically bad about e-mail as a tool. In situations where asynchronous communication is clearly preferable—broadcasting an announcement, say, or delivering a document—e-mails are superior to messengered printouts. The difficulties start when we try to undertake collaborative projects—planning events, developing strategies—asynchronously. In those cases, communication becomes drawn out, even interminable

Knowledge, then, is less a canon than a consensus in a state of constant disruption. Part of the disruption has to do with error and its correction, but another part with simple newness—outright discoveries or new modes of classification and analysis, often enabled by technology.

ore commonly, however, changes in scientific facts reflect the way that science is done. Mr. Arbesman describes the "Decline Effect"—the tendency of an original scientific publication to present results that seem far more compelling than those of later studies. Such a tendency has been documented in the medical literature over the past decade by John Ioannidis, a researcher at Stanford, in areas as diverse as HIV therapy, angioplasty and stroke treatment. The cause of the decline may well be a potent combination of random chance (generating an excessively impressive result) and publication bias (leading positive results to get preferentially published). If shaky claims enter the realm of science too quickly, firmer ones often meet resistance. As Mr. Arbesman notes, scientists struggle to let go of long-held beliefs, something that Daniel Kahneman has described as "theory-induced blindness." Had the Austrian medical community in the 1840s accepted the controversial conclusions of Dr. Ignaz Semmelweis that physicians were responsible for the spread of childbed fever—and heeded his hand-washing recommendations—a devastating outbreak of the disease might have been averted.

What has more consciousness: a puppy or a baby? An iPhone 5 or an octopus? For a long time, the question seemed impossible to address. But recently, Giulio Tononi, a neuroscientist at the University of Wisconsin, argued that consciousness can be measured—captured in a single value that he calls Φ, the Greek letter phi. The intuition behind Tononi’s idea, known as the Integrated Information Theory, is that we experience consciousness when we integrate different sensory inputs. According to Tononi, when you eat ice cream, you cannot separate the taste of the sugar on your tongue from the sensation of the melting liquid coating the inside your mouth. Phi is a measure of the extent to which a given system—for example, a brain circuit—is capable of fusing these distinctive bits of information. The more distinctive the information, and the more specialized and integrated a system is, the higher its phi. To Tononi, phi directly measures consciousness; the higher your phi, the more conscious you are.

Angela Merkel has called on major internet platforms to divulge the secrets of their algorithms, arguing that their lack of transparency endangers debating culture. The German chancellor said internet users had a right to know how and on what basis the information they received via search engines was channelled to them. Speaking to a media conference in Munich, Merkel said: “I’m of the opinion that algorithms must be made more transparent, so that one can inform oneself as an interested citizen about questions like ‘what influences my behaviour on the internet and that of others?’. “Algorithms, when they are not transparent, can lead to a distortion of our perception, they can shrink our expanse of information.”

People projected thoughts into Harambe’s mind. “Our tendency is to see our actions through human lenses,” a neuroscientist named Kurt Gray told the network as the frenzy peaked. “We can’t imagine what it’s like to actually be a gorilla. We can only imagine what it’s like to be us being a gorilla.” This simple fact is responsible for centuries of ethical dispute. One Harambe activist might believe that killing a gorilla as a safeguard against losing human life is unjust due to our cognitive similarity: the way gorillas think is a lot like the way we think, so they merit a similar moral standing. Another might believe that gorillas get their standing from a cognitive dissimilarity: because of our advanced powers of reason, we are called to rise above the cat-eat-mouse game, to be special protectors of animals, from chickens to chimpanzees. (Both views also support untroubled omnivorism: we kill animals because we are but animals, or because our exceptionalism means that human interests win.) These beliefs, obviously opposed, mark our uncertainty about whether we’re rightful peers or masters among other entities with brains.

Over the years, he said, many hypotheses about the secret properties of Stradivari and Guarneri instruments have come and gone. Advertisement Continue reading the main story For a while, people suggested that luthiers had simply used trees that have since gone extinct — but in fact those trees still exist. In 2003, Dr. Grissino-Mayer and a colleague said Stradivari’s secret had to do with the fact that he had lived during an extremely cold period, known as the little ice age, and that the trees around him were growing differently. How exactly that may have produced better instruments, however, remains unclear. Another popular theory — that Stradivari was using a varnish with magical sound properties — has not been substantiated by any chemical analyses.