How to increase ethical awareness in cybersecurity decision-making

Cybersecurity technologies offer secure channels to enable the confidentiality, integrity, and availability of data and services. Human factors; e.g. demographics, personality traits, and human values, which are linked with greater cybersecurity vulnerabilities, have drawn less attention. It is important to understand how to increase ethical awareness for cybersecurity professionals via training. This ethical awareness helps professionals make better moral judgments prior to final decisions and reduces the risk of unexpected human implications. To sensitise players to five cybersecurity ethical principles (beneficence, non-maleficence, justice, autonomy, and explicability), we created a serious game. This game allows players to explore multiple cybersecurity scenarios based on these five cybersecurity ethical principles. Although the analysis does not support the claim that the game increased ethical awareness in general, it did help promote better ethical understanding in some cases where players advanced from providing non-ethical to ethical justifications in a cybersecurity scenario after playing the game

Deadly Language Games: Theological Reflections on Emerging Reproductive Technologies

This issue of Christian Bioethics explores theological, metaphysical, and ethical questions surrounding emerging reproductive technologies. Narratives concerning such technologies are often manipulated via “language games.” Language games involve toying with language to ensure that one’s vision of the good gains or retains political prominence. Such games are common in academic discussions of “artificial womb” technologies. Abortion proponents, for example, are already using language to dehumanize subjects within “artificial wombs.” This is unsurprising. Were relevant subjects considered persons, then abortion access (and other forms of “reproductive autonomy”) might be curtailed. Here, I show that abortion proponents’ language games often depend on dubious metaphysical claims. Second, I argue that Christians should oppose dehumanizing language games, since those games undermine “neighbor-love,” which Christians are commanded to show others. I also highlight how discussions of other technologies—such as medication abortion—are affected by confused (or manipulative) language. Ultimately, the language games I critique aim to preserve and expand the “rights” of the powerful to dehumanize, control, and kill vulnerable human beings. Since neighbor-love commands Christians to provide for “the least of these,” however, Christians must expose these manipulative language games, refute them, and resist the corrupt ideologies from which they flow

Blood, death, and data: Engaging medical science and technology studies

From the introduction: Over the course of relatively few years, science and technology studies (STS) has become recognized as an internationally significant discipline and is today well known also in Danish academia. The present paper serves to inaugurate a chair in medical science and technology studies. What is this? I think of the subfield of medical science and technology studies (mSTS) as the study of how social, political, and cultural practices shape medical research, technological innovation, and clinical routines and how these, in turn, affect society, politics, and culture. In other words, it is about exploring the co-production of science and society in a way that, in effect, dissolves clear distinctions between the social and the technological, between semantics and materiality, between culture and nature (Jasanoff, 1990; Jasanoff, 1995; Jasanoff, 2005). It is the study of medical research and clinical practice from a theoretically informed and analytically engaged perspective

Philosophical and ethical questions concerning technology in sport : the case of genetic modification

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Commercialization of Separated Human Body Parts - Unpacking Instrumentalization Approach

The principle of non-commercialization, which prohibits trade in separated human body parts, has long been firmly embedded in many European legal orders and has become an integral part of them. However, many new uses for human biomaterials have now been discovered, and the need for them has reached a historical climax. This paper aims to explain the main tenets of non-commercialization theory, including such principles as human dignity and need to protect human’s health, and to show that these categories have so far been understood in a very one-sided and visceral way, and largely in contradiction to their true spirit. We will not dwell on a critique of the existing approach, but will propose an instrumental approach to human health based primarily on the will of the individual. At the end of this paper, we will describe possible legal constructs through which the market for separated human body parts can function, and the outcomes of adoption of one or another model

A Christian Theology of Sport and the Ethics of Doping

The purpose of this thesis is to present a theologically informed alternative to common conceptions of sport in contemporary culture, particularly in response to the challenges of doping in athletic competition. In the first part we will examine contemporary ethical perceptions of doping in sport by analysing the major arguments commonly used to justify the current ban on enhancement substances. The outcome will show that the context of the debate fails to account for a more fundamental analysis of the purpose and nature of sport. Part two will develop a framework for conceptualising sport. I will identify sport in the theory of social practices as depicted by Alasdair MacIntyre where sport is premised on the virtues and has no end beyond itself. This theory differs from the views traditionally held by the church which include seeing sport as insignificant, immoral or instrumental. In the third part I will offer suggestions for ways Christian theology contributes to our understanding of sport. We will look at three critical steps necessary in developing a Christian ethic of sport. First, we must reconcile Christian moral practice and participation in sport. After this we must recognise sport’s nature in the context of our human essence. As a third step Christians need to actively recover the spirit of play in sport that stands in contrast to the contemporary sports culture. When we have taken these three steps we begin to see sport differently than does the modern sports culture. In the conclusion I will suggest that, for Christians, sport becomes a form of worship as it points us to God through the components of grace and gratitude. This approach should shape our moral behaviour in sport, including in the issue of doping. It is clear that the benefits sought through enhancements fail to contribute to these purposes in any meaningful way. The motivation behind doping is to gain a competitive advantage and is based on a view of sport that sees winning as the highest value. This is incompatible with a Christian theology of sport

Listening to horses: Developing attentive interspecies relationships through sport and leisure

The involvement of nonhuman animals in human sport and leisure raises questions about the ethics of animal use (and sometimes abuse) for human pleasure. This article draws on a multispecies ethnography of amateur riding in the UK to consider some ways in which human participants try to develop attentive relationships with their equine partners. An ethical praxis of paying attention to horses as individual, sentient beings with intrinsic value beyond their relation to human activities can lead to the development of mutually rewarding interspecies relationships and partnerships within sport. However, these relationships always develop within the context of human-centric power relations that position animals as vulnerable subjects, placing moral responsibility on humans to safeguard animal interests in human sport and leisure

Minimal Ethics for the Anthropocene

Life typically becomes an object of reflection when it is seen to be under threat. In particular, humans have a tendency to engage in thinking about life (instead of just continuing to live it) when being confronted with the prospect of death: be it the death of individuals due to illness, accident or old age; the death of whole ethnic or national groups in wars and other forms of armed conflict; but also of whole populations, be they human or nonhuman. Even though Minimal Ethics for the Anthropocene is first and foremost concerned with life—understood as both a biological and social phenomenon—it is the narrative about the impending death of the human population (i.e., about the extinction of the human species), that provides a context for its argument. “Anthropocene” names a geo-historical period in which humans are said to have become the biggest threat to life on earth. However, rather than as a scientific descriptor, the term serves here primarily as an ethical injunction to think critically about human and nonhuman agency in the universe. Restrained in tone yet ambitious in scope, the book takes some steps towards outlining a minimal ethics thought on a universal scale. The task of such minimal ethics is to consider how humans can assume responsibility for various occurrences in the universe, across different scales, and how they can respond to the tangled mesh of connections and relations unfolding in it. Its goal is not so much to tell us how to live but rather to allow us to rethink “life” and what we can do with it, in whatever time we have left. The book embraces a speculative mode of thinking that is more akin to the artist’s method; it also includes a photographic project by the author

Olympism, Ethics and The Rio 2016 Olympic Games Preparations: An Ethical Analysis

Olympism is the underlying philosophy of the modern Olympic Games. It provides the ethical foundation of the Olympic Movement. This thesis defends the maintenance of human rights as essential for the achievement of Olympism. The problem investigated and evaluated in this thesis is the preparation for the Rio de Janeiro Olympic Games. A critical analysis and account of the ethical demeanor in regard to the actualization of Olympism is provided. By comparing relevant current issues with past Olympic Games, the recurring problems in achieving Olympism are identified. The conclusion emphasizing the International Olympic Committee’s (IOC) responsibility for ensuring that Olympism, and its underpinning values, are a fundamental aspect of the Olympic Games