Cognitive Enhancement and Social Mobility: Skepticism from India

Dasgupta, Jayashree; Estrin, Georgia Lockwood; Summers, Jesse S.; Singh, Ilina

doi:10.1080/21507740.2022.2048723

Cited by 8 publications

(4 citation statements)

References 37 publications

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“…Topics discussed under neuroethics in recent times ranged from dealing with "existing sexist and androcentric biases within neuroscientific research" [53] and the ethics of neuroscience [54] to invasive neurotechnologies [55] and that ethics has to be included in neuro-engineering education [56]. Ethics in general has recently been covered in relation to neuro-advancements, for example, in regard to the use of neurotechnologies in education [57], human enhancement [58][59][60], equitable access to neurotechnologies [61], diversity of stakeholders [62], and socially aligned networks [63]. A recent study interviewing DIY neurohackers found the following motivations for DIY neurohacking: "In short, neurohackers might simultaneously seek to manage a physical or psychological condition and to experiment with implants that open doors, pay bills or give them new senses.…”

Section: Neurotechnologies and Neuro/cognitive Enhancements: Disabled...mentioning

confidence: 99%

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Neuro-Abilities and a Good Life

Wolbring

2024

J Neurol Res

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Background: Neuro-based scientific and technological advancements constantly shape and are shaped by body/mind ability expectations, which in turn influence the perception and meaning of below species-typical (impaired), species-typical (normal) and beyond species-typical abilities (enhanced), which neuro-abilities are desired, and what neuro-ability-related actions are taken. Neuro-abilities from below to beyond species-typical abilities impact many indicators of well-being, or in other words the ability to have a good life. Disabled people experience barriers to a good life, many of which are outlined in the United Nations Convention on the Rights of Persons with Disabilities. Therefore, it is of importance to disabled people how neuroadvancements and neuro-ability expectations are governed. Abilitybased theoretical concepts could be used to discuss and analyze in a systematic fashion neuro-ability expectation dynamics, the impact of neuro-advancements and human enhancements including neuro/cognitive enhancements on the ability to have a good life and contribute a unique lens to neuroethics, neurotechnology governance and ability expectation governance efforts. Methods:In this study an online survey approach was used to ascertain the views of first-year undergraduate disability studies students on the impact of neurotechnologies, neuro/cognitive enhancements and human enhancements on the good life and the impact of being a disabled person in general and belonging to another marginalized group on experiencing a good life. Neuro-focused academic abstracts obtained from Scopus, Web of Science, and the 70 databases of EB-SCO-HOST were searched for the presence of ability-based concepts.Results: Students indicated that: 1) Disabled people will be increasingly impacted in a positive way by human enhancements and neurotechnologies; 2) Disabled people in general and even more if they belong also to another disadvantaged group experience a lower level of or are more impacted by most of the indicators of the four composite well-being measures (Social Determinants of Health; Canadian Index of Well-being, OECD Better Life Index and World Health Organization Community-Based Rehabilitation Matrix) than non-disabled people; and 3) More indicators of well-being of the four composite well-being measures are impacted by neurotechnologies and neuro/ cognitive enhancements than not impacted. The review of the academic abstracts indicated that ability-based concepts were not used to discuss neuro-advancements or neuro-enhancements. Conclusions:The findings of this study suggests that an in-depth engagement with the impact of neuro-advancements on the ability for a good life, especially in relation to disabled people, is warranted as is the use of ability-based concepts as an analytical lens.

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Section: Neurotechnologies and Neuro/cognitive Enhancements: Disabled...mentioning

confidence: 99%

“…Numerous neuro-applications including neuro/cognitive enhancements are seen to advance well-being [1,60,[78][79][80][81][82][83][84][85][86][87][88][89][90][91]. Well-being of people and society is a main part of the ability to have a good life [92][93][94][95].…”

Section: Neuro and The Indicators Of Well-beingmentioning

confidence: 99%

Neuro-Abilities and a Good Life

Wolbring

2024

J Neurol Res

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“…2). A living ethics stance therefore implies that we must remain mindful of how our actions (e.g., in terms of ethics intervention, investigation, or awareness-raising) concretely connect to human experience and, eventually, can be brought back-as a result of ethics inquiry-to enrich human experience in helpful ways (Dasgupta, Lockwood Estrin et al 2022). Living ethics represents a stance toward moral existence and an expectation toward ethics, akin to what Hadot described as being the stance of the ancient Greek and Roman thinkers toward philosophy, namely as an embodied and embedded way of life (Hadot 2002).…”

Section: A Living Ethics Stancementioning

confidence: 99%

Living ethics: a stance and its implications in health ethics

Racine,

Ji,

Badro

et al. 2024

Med Health Care and Philos

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Moral or ethical questions are vital because they affect our daily lives: what is the best choice we can make, the best action to take in a given situation, and ultimately, the best way to live our lives? Health ethics has contributed to moving ethics toward a more experience-based and user-oriented theoretical and methodological stance but remains in our practice an incomplete lever for human development and flourishing. This context led us to envision and develop the stance of a “living ethics”, described in this inaugural collective and programmatic paper as an effort to consolidate creative collaboration between a wide array of stakeholders. We engaged in a participatory discussion and collective writing process known as instrumentalist concept analysis. This process included initial local consultations, an exploratory literature review, the constitution of a working group of 21 co-authors, and 8 workshops supporting a collaborative thinking and writing process. First, a living ethics designates a stance attentive to human experience and the role played by morality in human existence. Second, a living ethics represents an ongoing effort to interrogate and scrutinize our moral experiences to facilitate adaptation of people and contexts. It promotes the active and inclusive engagement of both individuals and communities in envisioning and enacting scenarios which correspond to their flourishing as authentic ethical agents. Living ethics encourages meaningful participation of stakeholders because moral questions touch deeply upon who we are and who we want to be. We explain various aspects of a living ethics stance, including its theoretical, methodological, and practical implications as well as some barriers to its enactment based on the reflections resulting from the collaborative thinking and writing process.

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“…Accordingly, ethics must rely on the understanding of human morality as an experiential, existentially meaningful, empirical, usable and approachable to non-experts, collaborative phenomenon -in the sense of being open to understanding experiences from the point of view of those concerned -and thus must be profoundly situated and inclusive. A living approach to ethics therefore implies that we must remain mindful of how our actions (e.g., in terms of ethics intervention, investigation, or awareness-raising) concretely connect to human experience and, eventually, can be brought back -as a result of ethics inquiry -to enrich human experience in helpful and obliging ways (104). However, as we describe below, there is much to improve to foster greater connections of ethics to lived moral experiences (105) and to use this knowledge about human morality to support human ourishing as shown in ongoing debates about the use of empirical research in ethics (106).…”

Section: Living Ethicsmentioning

confidence: 99%

Living Ethics: a stance and its implications in health ethics

Racine¹,

Ji²,

Badro

et al. 2022

Preprint

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Background Moral questions are vital questions because they concern what is esteemed to be the best action, the best choice and, ultimately, the best life to live. Health ethics which aims to address these moral questions has contributed to moving ethics toward more experience-based and user-oriented ethics theory and methodology. Despite this, current approaches remain an incomplete lever for human development and flourishing. This context led us to imagine and develop the stance of a “living ethics”, a radically participatory and situated form of ethics which we describe in this inaugural collective and programmatic paper. Methods We followed a participatory discussion and writing process known as instrumentalist concept analysis. Initial informal local consultations were undertaken about pragmatic ethics, and from these conversations emerged the current project. An exploratory literature review was undertaken, and a diverse working group of 21 co-authors was assembled. The working group held a total of 8 workshop-like meetings supported by prior reading and iterative revision of a shared draft document accessible through an online platform. Meetings were video-recorded and transcribed to support this process. Four subgroups were created to further the working group’s reflections in specific domains of health ethics. Results In its first sense, a living ethics designates a form of ethics attentive to human experience and the role played by morality in human existence. In its second sense, a living ethics represents an ongoing effort to interrogate and scrutinize our moral experiences to promote the engagement of both individuals and communities in envisioning and enacting scenarios which correspond to their flourishing as authentic ethical agents. Living ethics bears specific theoretical, methodological, and practical implications in various areas of health ethics activity such as clinical and organizational ethics, health policy and public health, health ethics research, and learning and teaching health ethics. Conclusions Living ethics encourages meaningful participation of stakeholders and reflects a commitment to the existential nature of moral affairs. Looking forward, there is a need for ongoing dialogue about the nature of living ethics and the methodological practices coherent with this orientation. We hope to build on this idea to initiate collaborative projects locally and internationally.

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Cognitive Enhancement and Social Mobility: Skepticism from India

Cited by 8 publications

References 37 publications

Neuro-Abilities and a Good Life

Neuro-Abilities and a Good Life

Living ethics: a stance and its implications in health ethics

Living Ethics: a stance and its implications in health ethics

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