Dachsie identifies original source website of this article at TheConversation.com (below) a "The Conversation, a news site focusing on content “sourced from the academic and research community” and supported by universities from around the world. " is a splendid example of a
[B]BadScience[/B] website.
Rackedemia and Plandemia morph into Orwellian Phase
https://www.lifesitenews.com/news/us...choactive-pill
US professor: ‘Psychoactive pill’ should be covertly administered to ensure lockdown compliance
Chemical 'moral enhancement' substances could help people 'reason about what the right thing to do is,' argued Professor Parker Crutchfield.
Thu Aug 13, 2020 - 3:59 pm EST
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By Paul Smeaton
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MICHIGAN, August 13, 2020 (LifeSiteNews) – In an article so shocking it at first reads like satire, an ethics professor at Western Michigan University advocated for the promotion of psychoactive “morality pills” in order to alter the behavior of those skeptical of lockdown regulations, suggesting that such drugs could be made compulsory or administered secretly via the water supply.
The article was published earlier this week in The Conversation, a news site focusing on content “sourced from the academic and research community” and supported by universities from around the world. The Conversation lists a number of U.K. universities as its “founding partners.” In the article, Parker Crutchfield argues that “[w]hen someone chooses not to follow public health guidelines around the coronavirus, they’re defecting from the public good” and that such “defectors” require chemical “moral enhancement” substances to help them “reason about what the right thing to do is.”
“To me, it seems the problem of coronavirus defectors could be solved by moral enhancement: like receiving a vaccine to beef up your immune system, people could take a substance to boost their cooperative, pro-social behavior. Could a psychoactive pill be the solution to the pandemic?” Crutchfield writes.
“It’s a far-out proposal that’s bound to be controversial,” he concedes, but nevertheless is one Crutchfield believes “is worth at least considering, given the importance of social cooperation in the struggle to get COVID-19 under control.”
Crutchfield says that one challenge in implementing such a system is that “the defectors who need moral enhancement are also the least likely to sign up for it.”
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“As some have argued, a solution would be to make moral enhancement compulsory or administer it secretly, perhaps via the water supply. These actions require weighing other values,” he writes.
The chemicals mentioned by Crutchfield are oxytocin and psilocybin, the active component of “magic mushrooms,” which he says “may cause a person to be more empathetic and altruistic, more giving and generous.”
Crutchfield says that his research in bioethics “focuses on questions like how to induce those who are noncooperative to get on board with doing what’s best for the public good.“
Twitter users appalled by Crutchfield’s article did their own research on his academic history, and posted a 2019 paper of his entitled “Compulsory moral bioenhancement should be covert.”
In at least one instance Twitter subsequently placed the link behind a warning sign, saying “The following media includes potentially sensitive content.”
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The abstract for that paper reads:
Some theorists argue that moral bioenhancement ought to be compulsory. I take this argument one step further, arguing that if moral bioenhancement ought to be compulsory, then its administration ought to be covert rather than overt. This is to say that it is morally preferable for compulsory moral bioenhancement to be administered without the recipients knowing that they are receiving the enhancement. My argument for this is that if moral bioenhancement ought to be compulsory, then its administration is a matter of public health, and for this reason should be governed by public health ethics. I argue that the covert administration of a compulsory moral bioenhancement program better conforms to public health ethics than does an overt compulsory program. In particular, a covert compulsory program promotes values such as liberty, utility, equality, and autonomy better than an overt program does. Thus, a covert compulsory moral bioenhancement program is morally preferable to an overt moral bioenhancement program.
A number of Crutchfield’s articles can be found on the U.S. government’s PubMed.gov site.
One is titled “It is better to be ignorant of our moral enhancement: A reply to Zambrano.” The abstract for that paper reads:
In a recent issue of Bioethics, I argued that compulsory moral bioenhancement should be administered covertly. Alexander Zambrano has criticized this argument on two fronts. First, contrary to my claim, Zambrano claims that the prevention of ultimate harm by covert moral bioenhancement fails to meet conditions for permissible liberty-restricting public health interventions. Second, contrary to my claim, Zambrano claims that covert moral bioenhancement undermines autonomy to a greater degree than does overt moral bioenhancement. In this paper, I rebut both of these arguments, then finish by noting important avenues of research that Zambrano's arguments motivate.
LifeSiteNews has written to Crutchfield to ask him whether he believes that the covert administration of psychoactive “morally enhancing” chemicals is in keeping with the U.S. Constitution. We have not received a response as of press time.
In Melbourne, Australia, the political authorities have adopted simpler methods for ensuring the public complies with government lockdown regulations, with the police given the power to enter private homes without a warrant or permission to carry out “spot checks.” The Victoria police chief commissioner unapologetically explained that officers have in some instances been smashing car windows due to people inside the cars not cooperating with them or following the newly imposed health guidelines.
bioethics, coronavirus, morality pill, parker crutchfield, psychoactive drug, university of western michigan
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Here is the ORIGINAL source of this article...
https://theconversation.com/morality...thicist-142601
‘Morality pills’ may be the US’s best shot at ending the coronavirus pandemic, according to one ethicist
August 10, 2020 8.07am EDT
COVID-19 is a collective risk. It threatens everyone, and we all must cooperate to lower the chance that the coronavirus harms any one individual. Among other things, that means keeping safe social distances and wearing masks. But many people choose not to do these things, making spread of infection more likely.
When someone chooses not to follow public health guidelines around the coronavirus, they’re defecting from the public good. It’s the moral equivalent of the tragedy of the commons: If everyone shares the same pasture for their individual flocks, some people are going to graze their animals longer, or let them eat more than their fair share, ruining the commons in the process. Selfish and self-defeating behavior undermines the pursuit of something from which everyone can benefit.
Democratically enacted enforceable rules – mandating things like mask wearing and social distancing – might work, if defectors could be coerced into adhering to them. But not all states have opted to pass them or to enforce the rules that are in place.
My research in bioethics focuses on questions like how to induce those who are noncooperative to get on board with doing what’s best for the public good. To me, it seems the problem of coronavirus defectors could be solved by moral enhancement: like receiving a vaccine to beef up your immune system, people could take a substance to boost their cooperative, pro-social behavior. Could a psychoactive pill be the solution to the pandemic?
It’s a far-out proposal that’s bound to be controversial, but one I believe is worth at least considering, given the importance of social cooperation in the struggle to get COVID-19 under control.
Public goods games show scale of the problem
Evidence from experimental economics shows that defections are common to situations in which people face collective risks. Economists use public goods games to measure how people behave in various scenarios to lower collective risks such as from climate change or a pandemic and to prevent the loss of public and private goods.
The evidence from these experiments is no cause for optimism. Usually everyone loses because people won’t cooperate. This research suggests it’s not surprising people aren’t wearing masks or social distancing – lots of people defect from groups when facing a collective risk. By the same token, I’d expect that, as a group, we will fail at addressing the collective risk of COVID-19, because groups usually fail. For more than 150,000 Americans so far, this has meant losing everything there is to lose.
But don’t abandon all hope. In some of these experiments, the groups win and successfully prevent the losses associated with the collective risk. What makes winning more likely? Things like keeping a running tally of what others are contributing, observing others’ behaviors, communication and coordination before and during play, and democratic implementation of an enforceable rule requiring contributions.
For those of us in the United States, these conditions are out of reach when it comes to COVID-19. You can’t know what others are contributing to the fight against the coronavirus, especially if you socially distance yourself. It’s impossible to keep a running tally of what the other 328 million people in the U.S. are doing. And communication and coordination are not feasible outside of your own small group.
Even if these factors were achievable, they still require the very cooperative behavior that’s in short supply. The scale of the pandemic is simply too great for any of this to be possible.
Promoting cooperation with moral enhancement
It seems that the U.S. is not currently equipped to cooperatively lower the risk confronting us. Many are instead pinning their hopes on the rapid development and distribution of an enhancement to the immune system – a vaccine.
But I believe society may be better off, both in the short term as well as the long, by boosting not the body’s ability to fight off disease but the brain’s ability to cooperate with others. What if researchers developed and delivered a moral enhancer rather than an immunity enhancer?
Moral enhancement is the use of substances to make you more moral. The psychoactive substances act on your ability to reason about what the right thing to do is, or your ability to be empathetic or altruistic or cooperative.
[You need to understand the coronavirus pandemic, and we can help. Read The Conversation’s newsletter.]
For example, oxytocin, the chemical that, among other things, can induce labor or increase the bond between mother and child, may cause a person to be more empathetic and altruistic, more giving and generous. The same goes for psilocybin, the active component of “magic mushrooms.” These substances have been shown to lower aggressive behavior in those with antisocial personality disorder and to improve the ability of sociopaths to recognize emotion in others.
These substances interact directly with the psychological underpinnings of moral behavior; others that make you more rational could also help. Then, perhaps, the people who choose to go maskless or flout social distancing guidelines would better understand that everyone, including them, is better off when they contribute, and rationalize that the best thing to do is cooperate.
Moral enhancement as an alternative to vaccines
There are of course pitfalls to moral enhancement.
One is that the science isn’t developed enough. For example, while oxytocin may cause some people to be more pro-social, it also appears to encourage ethnocentrism, and so is probably a bad candidate for a widely distributed moral enhancement. But this doesn’t mean that a morality pill is impossible. The solution to the underdeveloped science isn’t to quit on it, but to direct resources to related research in neuroscience, psychology or one of the behavioral sciences.
Another challenge is that the defectors who need moral enhancement are also the least likely to sign up for it. As some have argued, a solution would be to make moral enhancement compulsory or administer it secretly, perhaps via the water supply. These actions require weighing other values. Does the good of covertly dosing the public with a drug that would change people’s behavior outweigh individuals’ autonomy to choose whether to participate? Does the good associated with wearing a mask outweigh an individual’s autonomy to not wear one?
The scenario in which the government forces an immunity booster upon everyone is plausible. And the military has been forcing enhancements like vaccines or “uppers” upon soldiers for a long time. The scenario in which the government forces a morality booster upon everyone is far-fetched. But a strategy like this one could be a way out of this pandemic, a future outbreak or the suffering associated with climate change. That’s why we should be thinking of it now.