The measure of a man

[Johnathan Clayborn]

Recently I've found myself asking what makes a person a "good person". Sure, the obvious answers are they have a sense of ethics and morals. But, ethical and moral codes are subjective and dependent entirely on the cultures and religions that define them. What is considered perfectly ethical one in culture is not ethical in another culture. But, beyond that, what makes a person a good person? Are there universal traits that make a person "good"?

Respect for other people is probably one trait that I would mark highly on the list of a good person. Do they treat people equally and fairly in all situations? Do they think themselves equal to everyone or do they see themselves as superior to others? Do they treat service staff like human beings instead of servants? Do they treat everyone with the respect and dignity that they deserve, or they think that they own other people directly or indirectly?

Falling right along those lines similarly is compassion. Do they have compassion for others? Are they likely to give up their last $5 so that  someone starving and homeless on the street  can get some food, or are they likely to walk past saying that they deserve it? Do they protect those who are weaker than they are, or do they prey on them?

What about integrity? Is this a mandate of a good person? Many would argue, Yes. I would be inclined to agree with them. In it's most basic form integrity means doing what you say that you are going to do and doing the right thing even when no one is looking. It means being able to live with yourself after all is said and done.

What about selflessness? I would argue yes again here as well. are they willing to go out of their way to help others? Are they willing to help others at all? Would they park at the top of a freeway off-ramp and walk 1/2 mile back down the hill to help some poor sap push their 1974 Cadillac up the hill in August in Phoenix asking for nothing in return, or would they continue to drive by? Would they spend $100 of their own money to buy wooden cross necklaces for the homeless just to give them a glimmer of hope, or do they think that homeless people should have to work for everything that they need too?

What about community improvement/civic duty? Are they requirements for a good person? Do they volunteer in things that make not just their own lives better, but increase the betterment of the whole neighborhood? Is that a requirement for a good person, or does that play a factor at all?

If these general codes are the essence of a good person, how much margin of error is a person, a human being, allowed before they go from being a good person to a bad person? Is it one strike and you're suddenly a bad person? By this criteria I hit every single mark of a good person on this list. So that makes me a good person, right? But what I've lied? What if I've made mistakes? what if I had allowed myself to develop a bad behavior due to an intense emotional stimulus? Am I still a good person then, or does that mistake overwrite all of the good that's within me?

When we judge other people we should take care not judge people by their behaviors alone, but by the entirety of their character and their intent and motivations for those behaviors. Someone very dear to me told me that they didn't believe that people can change. I think that for the most part this is true, but with a critically important caveat; a person's nature cannot change, but a person's behavior can. If a person is self-absorbed and is only interested in getting what they can for themselves, then they will not likely change that nature save for an act of divine intervention. However, if a person has developed a bad habit, a bad behavior, or something about them that is otherwise negative we should take care to ask ourselves if the cause for this behavior can be removed or changed, or if we are going to discard all of the positive traits that a person has because of a temporary situation. Addicts of all sorts successfully go through rehabilitation programs all of the time. They are usually good people who are in a bad spot. But, someone saw enough good in them to help them through their situation and give them a different set of behaviors, a way to change their pattern and their stimulus that drives that behavior. Shouldn't we afford that same chance to everyone? Shouldn't everyone be given a second chance to demonstrate that they have the propensity to change, and that they can go from being good people to wonderfully amazing people? At what point are people resigned to their sins and deemed hopeless?

Much adverse human behavior is predicated by one solitary emotion: fear. What each of us fears is different, but fear compels us to act in strange ways that are outside of our normal character and pattern of behavior. A very good friend of mine once told me that fear is nothing but "False Emotions Appearing Real". I really wish I had remembered that advice sooner, but I can tell you from experience that fear can cast a pretty intensive and realistic hallucination on your mind if you let it and in the process you can ruin the best things that have ever happened to you and the things that matter most in life. If you find yourself stuck in a situation of inaction as I was, or overly nervous about doing something, like forgiving, trusting, or making a change in your life, ask yourself what is it that you are truly afraid of. Dig deep, find the cause, and wipe it out. Fear has never done anything good for anyone and only serves to allow many of the best things to become tarnished, broken, or lost completely. Don't let the wonderful people in your life slip away because of fear. That is a regret that you will have forever because, sadly, there was no real reason for it in the first place.

Ethics in Practice

[Johnathan Clayborn]

This isn't the first article that I've written on the topic of Ethics. But this article will take a different approach. First, I would like to start by making the assertion that Ethics and Morals are not interchangeable concepts, not completely. Ethics are concepts that are defined as right and wrong by the societal normalization of acceptable behavior. These are defined in our laws, our professional standards and guidelines, and the infamous Court of Public Opinion. This is wholly separate from the concept of Morals, which are defined as a much more personal belief of right and wrong. This belief typically arises from a number of factors, but the most prominent seem to be familial upbringing and religious influence.

Having established this distinction it should be somewhat obvious that cultures, countries, and people will not always align in these areas. sometimes two groups will have the same basic morals, but will be ethically unbalanced. For example, it may be morally unjust in both countries to kill someone. However, one country may believe that lying your way to the top is perfectly ethical behavior whereas the other country frowns upon it. Or, the two groups could be ethically aligned, but morally diametrically opposed. For example, in both countries dishonesty is severly frowned upon and highly unethical, however, country A is perfectly fine with the practice of infanticide so long as they are honest about it, while country B would never dream of it.

The class that I just started is PSYC 8703 - Ethical Standards in Psychology. I was reading some things on the internet today that got be wondering about the ethics of research, not just in the field of psychology, but research in general. Two years ago I conducted an informal experiment on Wikipedia. I wanted to test the accuracy of the information there (on a general level) and present the null hypothesis that "anyone can change the data", as is so often the case. To test this I set about creating a fake profile. I kept a spreadsheet of each page I visited, what the date and the time was, and exactly what change I made to that page. Some changes were blatantly fake, but others were much more subtle. In 100% of the cases, Wikipedia found my error and corrected it, within 15 minutes. Pretty damned impressive, really. After that they also made sure to revoke my edit access and then they banned my IP address. One of the administrators sent me a scathing email accusing me of vandalizing the wikipedia site. I explained that I was conducting an experiment and had a full record to put everything back the correct way and that my intent wasn't to valdalize anything, but instead to test Wikipedia's integrity. He pointed out that this study had been done already. I pointed out that most scientific studies need to be repeated with similar results before they are wholly accepted as fact, at which point he permanantly banned my fake account after accusing me of being unethical. Maybe he's right, I don't know. For me, it wasn't an unethical action as my intent was pure and in pursuit of truth. How can I independently verify the accuracy and efficacy of the site if they know that I'm breaking it? That test would have to be done blind. Is that unethical? I don't know.

But it's certainly not the first time something like this has been done. I learned today that several MIT grad students had done essentially this very same behavior. They created a software program called SCIGen that will randomly write "scientific research journals". Anyone who has any understanding of computer science can tell that these are obviously fake, but to the untrained eye they may appear legitimate. The three students submitted these fake papers to some of the largest journal publishers in the world, and more than 205 of them were accepted for publication (Slate, 2014). These researchers intentionally submitted ficticious data to a reference source to verify the accuracy of what was being published. They obviously kept records of what they submitted, and they told the publishers about their findings, but not until after the fact. That begs the question, if their test of the journal's Peer Review Process was the same as the general procedure that I employed to test Wikipedia, then would that make it unethical also? By comparison it seems that, at least according to the Wikipedia admin who banned me, yes it would. If not, what's different about their situation as compared to mine?

This tactic is fairly old for testing the accuracy of things. In 1973 a famous psychologist, Dr. David L. Rosenhan began what later became known as the Rosenhan experiment. Dr. Rosenhan and 7 friends and colleagues went to a dozen different psychiatric emergency rooms claiming that they heard voices. They gave fake names and jobs, but otherwise were honest and did not mislead the staff in any other way (Wikipedia). In all cases the testers were admitted for anywhere between 7 and 52 days. Once admitted they began behaving normally again and were all eventually discharged with diagnoses of "schizophrenia, in remission" (Slate, 2006). When he published his findings the article another local teaching hospital reputed his findings saying that his staff would not make those same errors. Rosenhan informed the hospital that they would be testing them and would be sending random imposters to their hospital over the next 3 months. At the end of the period the hospital director jubiantly reported that out of 193 patients they had identified 41 as definite imposters and another 42 as possible imposters. His victory was short-lived when Dr. Rosenhan wrote back saying that, in truth, he sent no imposters at all (Wikipedia). It's been quite some time since this test was conducted, but the realm of psychiatry has advanced since then. There's a well-established, peer-reviewed set of guidelines called the Diagnostic and Statistical Manual (DSM) that outlines the conditions for mental disorders. It was recently revised again and the 5th edition, DSM-5, was just released. The practices of medical insurance billing muddy the efficiacy of this tool somewhat, but it certainly helps in preventing erroneous diagnosis. Some recent experiments have attempted to replicate Rosenhan's experiement with varying degrees of success, but at least one journalist argued that the practice of sending fake patients to a hospital for the purpose of testing their diagnostic efficacy was "ethically dubious" (Slate, 2006).

That really is the crux of the question for today's article; is it ethically dubious to test if a system is really working by knowingly submitting false data to that system to see if it errors out? This is a standard practice in computer programming, but computers aren't people. As a psychology doctoral student, I can say with certainty that people behave different when they are being observed and tested than when they are not. Since the vast majority of times these human-driven systems are operating without direct supervision or observation, it becomes necessary to test them in a manner that replicates their day-to-day operation. This happens all of the time in our daily lives. Think about the old Fire Drills. Did they ever tell you that they were doing them? No. It defeats the purpose of the test if you're ready for it. What about so-called Secret Shoppers than companies employ to test to see if their stores are following proper procedures? They certainly don't tell the stores that they are coming. There are countless examples of this in daily life. If these examples of submitting false data to a system and observing the result are not ethically dubious, then what separates them from the examples above? Where does one draw the line? Is it when there's a monetary value associated to the test? Or when the consent from the test comes from the stakeholders themselves? What about situations where the test subject is being offered as a public service or a public domain? Since all of these are intrinsically the exact same operation, what could lead to some of them being ethically acceptable and others not?  

References:

http://www.slate.com/blogs/future_tense/2014/02/27/how_nonsense_papers_ended_up_in_respected_scientific_journals.html

SCIgen Website: http://pdos.csail.mit.edu/scigen/

http://en.wikipedia.org/wiki/Rosenhan_experiment

http://www.slate.com/articles/health_and_science/medical_examiner/2006/06/take_the_shrink_challenge.html