Our contribution is to argue that, from a bioethical perspective, autism advocates are fully justified in their concerns—the rights of autistic children and their parents are being regularly infringed upon. Specifically, we will argue that employing ABA violates the principles of justice and nonmaleficence and, most critically, infringes on the autonomy of children and (when pushed aggressively) of parents as well.
We will argue that ABA is pro tanto unethical because it violates the autonomy of the children who are subject to it. We recognize that this argument will be controversial, not least because it is uncommon in the bioethical literature to treat respect for autonomy as a relevant moral consideration in decision making on behalf of young children. However, we think this generally is an error. An additional benefit of examining why ABA violates autonomy is that it helps illustrate one reason why respect for autonomy is morally relevant when making decisions on behalf of even young children.
As a framing device, we will take as given that gay conversion therapy is unethical and argue that ABA is coercive in a remarkably similar way.
Source: Project MUSE – Ethical Concerns with Applied Behavior Analysis for Autism Spectrum “Disorder”
For this reason, I would suggest a renewed focus on MESH education, which stands for Media Literacy, Ethics, Sociology, and History. Because if these are not given equal attention, we could end up with incredibly bright and technically proficient people who lack all capacity for democratic citizenship.
The future of the nation and the world depends on an engaged, informed, and critically-thinking population. That means we need more than just STEM, more than technological advances, and more than high standardized test scores. We need MESH and civic competence as well.
Source: Forget STEM, We Need MESH – Our Human Family – Medium
Students’, educators’ and regulators’ critical resistance to edtech is likely to grow as we learn more about the ways it works, how it treats data, and in come cases how dysfunctional it is.
Increasingly, journalists are on to edtech, and are feeding into the growing sense of frustration and resistance by demonstrating these technologies don’t even fairly do what they claim to do.
So, there is a rising wave of edtech resistance from a wide variety of perspectives—from activists to students, journalists to regulators, and legal experts to ethicists.
Source: EdTech Resistance | code acts in education
Change also means that the ideas and concerns of all people need to be a part of the design phase and the auditing of systems, even if this slows down the process. We need to bring back and reinvigorate the profession of quality assurance so that products are not launched without systematic consideration of the harms that might occur. Call it security or call it safety, but it requires focusing on inclusion. After all, whether we like it or not, the tech industry is now in the business of global governance.
Move fast and break things” is an abomination if your goal is to create a healthy society.
Source: Facing the Great Reckoning Head-On – danah boyd – Medium
THIS is what makes my head spin: The president is not a moral figure in any idiom, any land, any culture, any subculture. I’m not talking about the liberal enlightenment that would make him want the country to take care of the poor and sick. I mean he has no Republican values either. He has no honor among thieves, no cosa nostra loyalty, no Southern code against cheating or lying, none of the openness of New York, rectitude of Boston, expressiveness and kindness of California, no evangelical family values, no Protestant work ethic. No Catholic moral seriousness, no sense of contrition or gratitude. No Jewish moral and intellectual precision, sense of history. He doesn’t care about the life of the mind OR the life of the senses. He is not mandarin, not committed to inquiry or justice, not hospitable. He is not proper. He is not a bon vivant who loves to eat, drink, laugh. There’s nothing he would die for — not American values, obviously, but not the land of Russia or his wife or young son. He has some hollow success creeds from Norman Vincent Peale, but Peale was obsessed with fair-dealing and a Presbyterian pastor; Trump has no fairness or piety. He’s not sentimental; no affection for dogs or babies. No love for mothers, “the common man,” veterans. He has no sense of military valor, and is openly a coward about war. He would have sorely lacked the pagan beauty and capacity to fight required in ancient Greece. He doesn’t care about his wife or wives; he is a philanderer but he’s not a romantic hero with great love for women and sex. He commands loyalty and labor from his children not because he loves them, even; he seems almost to hate them — and if one of them slipped it would be terrifying. He does no philanthropy. He doesn’t — in a more secular key — even seem to have a sense of his enlightened self-interest enough to shake Angela Merkel’s hand. Doesn’t even affect a love for the arts, like most rich New Yorkers. He doesn’t live and die by aesthetics and health practices like some fascists; he’s very ugly and barely mammalian. Am I missing an obscure moral system to which he so much as nods? Also are there other people, living or dead, like him?
Source: This Is What Makes My Head Spin. – PoliticsMeansPolitics.com – PMP Blog!
Democracy requires active work. Every generation has to reclaim it. Educators have a critical function, at a moment when we live in filter bubbles and echo chambers, to create safe spaces and facilitate points of confrontation to break single identities. If we are serious about democracy, it is about how we teach. It is about living democracy in the classroom. It might be timely for teachers to consider whether they model authoritarian leaders, how they might support curricula disobedience and academic freedom, and what their professional code of ethics is.
Source: Democracy and Education | It’s About Learning
Via: 👍 Democracy and Education | Read Write Collect
When we dangle rewards in kids faces, we encourage them to ask, “What do they want me to do, and what do I _get _for doing it?” And when we threaten them with punishments or consequences, we encourage them to ask, “What do they want me to do, and what happens to me if I don’t do it?” Neither question encourages kids to contemplate life in a way we would like to promote, and neither question has anything to do with creating a collaborative community built on caring.
Nolan’s inability to think about others, combined with his obvious self-interest certainly exemplify a primitive level of moral development… but, if the adults in his life subscribe to an equally primitive kind of character development, how can we come to expect anything more? How can we expect kids like Nolan to progress to a higher level of ethical behavior when our dependence on rewards and punishment is precisely what condemns kids to such primitive self-interest.
Source: for the love of learning: Primitive Moral Development: PBIS