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Television Debates Mirror American Values 电视辩论反映美国价值观
IF 1.9 3区 哲学 Q3 COMMUNICATION Pub Date : 2024-02-12 DOI: 10.1080/23736992.2024.2311929
David T. Z. Mindich
Kat Williams and Scott R. Stroud’s essay is about televised debates, but it is also about the value of television in a democracy. In Amusing Ourselves to Death, Neil Postman argues that television ...
吉-威廉姆斯(Kat Williams)和斯科特-R-斯特劳德(Scott R. Stroud)的文章是关于电视辩论的,但也是关于电视在民主中的价值的。尼尔-波兹曼(Neil Postman)在《自娱自乐至死》(Amusing Ourselves to Death)一书中认为,电视...
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引用次数: 0
True or False? Viewer Perceptions of Emotional Staff and Stock Photos in the News 真还是假?观众对新闻中情感工作人员和图片库照片的看法
IF 1.9 3区 哲学 Q3 COMMUNICATION Pub Date : 2024-01-01 DOI: 10.1080/23736992.2023.2295942
Tara Marie Mortensen, Colin Piacentine, Taylor Wen, Nora Bost, Brian McDermott
The phenomenon of multi-used stock photography in the news contradicts the photojournalism professional values of truthful and emotional depictions. This reality echoes other false images increasin...
新闻中多用图片素材的现象与新闻摄影的专业价值--真实和情感描述--相悖。这一现实与其他日益增多的虚假图片相呼应。
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引用次数: 0
Ethical Responsibilities in the Backends of Media and Digital Technologies 媒体和数字技术后台的道德责任
IF 1.9 3区 哲学 Q3 COMMUNICATION Pub Date : 2023-12-27 DOI: 10.1080/23736992.2024.2296194
Yayu Feng
Published in Journal of Media Ethics: Exploring Questions of Media Morality (Ahead of Print, 2023)
发表于《媒体伦理杂志》:探索媒体道德问题(2023 年,印刷版前)
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引用次数: 0
How to Cover Murder-Suicides: A Study of Irish Journalism Ethics 如何报道谋杀-自杀事件:爱尔兰新闻伦理研究
IF 1.9 3区 哲学 Q3 COMMUNICATION Pub Date : 2023-12-19 DOI: 10.1080/23736992.2023.2294941
Audrey Galvin
Based on 12 in-depth, semi-structured interviews, this study explores the attitudes of news media professionals toward Codes of Practice and guidelines and how they may conflict in the coverage of ...
本研究以 12 个半结构式深度访谈为基础,探讨了新闻媒体专业人员对业务守则和准则的态度,以及它们在报道...
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引用次数: 0
Social Distance, Ethics, and Engagement with Social Networks: How Do They Interact? 社交距离、道德和社交网络的参与:它们如何互动?
IF 1.9 3区 哲学 Q3 COMMUNICATION Pub Date : 2023-12-17 DOI: 10.1080/23736992.2023.2294059
Cid Gonçalves Filho, Flavia Braga Chinelato, Renata de Sousa da Silva Tolentino
Social distance often motivates consumers to increase their interactions through social networking sites. This study identifies antecedents of consumer brand usage and brand connection of SNSs, und...
社会距离常常促使消费者通过社交网站增加互动。本研究确定了消费者使用社交网站的品牌和品牌联系的前因,并对这些前因进行了分析。
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引用次数: 0
Exploring Ethical Listening Among Public Relations Professionals 探索公共关系专业人员的道德倾听
IF 1.9 3区 哲学 Q3 COMMUNICATION Pub Date : 2023-12-11 DOI: 10.1080/23736992.2023.2292811
Katie R. Place, Emily J. Flamme
This qualitative study explored how 54 U.S.-based public relations practitioners engaged in ethical listening. Findings of the study suggest that public relations professionals engage in ethical li...
这项定性研究探讨了 54 名美国公共关系实践者如何进行道德倾听。研究结果表明,公共关系从业者在道德倾听中...
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引用次数: 0
The Problem with Apu: Recognizing Moral Issues in Media Ethics 阿普的问题:认识媒体伦理中的道德问题
3区 哲学 Q3 COMMUNICATION Pub Date : 2023-10-06 DOI: 10.1080/23736992.2023.2265339
Bastiaan Vanacker
ABSTRACTThe task of media ethicists is not only to shine a light on the dilemmas facing our field, but also to point out what the moral issues of the day are. Why is it that some cases and issues appear on our radar, in our textbooks, web sites and journals? Using the example of how the problematic nature of the Apu character in The Simpsons escaped the attention of this author and other media ethicists, this essay explores how media ethicists can be better aware of their own blind spots. Given our limited cognitive abilities and unconscious biases, I will argue that media ethicists could potentially benefit from the help of a theoretical media ethics moral machine (MeMorMach), especially in instances where they are unaware of the potential violation of an established norm. But when normative change occurs, such a device would be less useful in tracking this change and alerting them, especially to those adhering to a constructivist meta-ethical framework. The essay concludes with a call for media ethicists to pay attention to and assist so-called moral enquirers, advocates who, through personal engagement, enact normative change. Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 The documentary reveals that one (of the inspirations for Azaria’s accent (in addition to store clerks he encountered personally) was Peter Sellers’ character in “The Party,” the 1968 comedy in which Sellers played an Indian actor who ends up at a Hollywood party. In the film, Sellers appeared in brown makeup. Apu’s offensiveness then stems from the fact that the character is a descendant of these depictions derived from a stereotype associated with British colonialism.2 This article explores the possible causes of how the issue of Apu escaped media ethicists’ attention. I will not examine one important potential reason of this oversight namely, the possibility that I was correct in ignoring this issue because it is a manufactured controversy that does not stretch beyond the media echo chamber and that the Apu character does not present an ethical issue or potential norm violation. Not because I reject this possibility – it may very well be the case – but because the merits of any of the claims regarding Apu are not discussed in this article. This paper operates on the likely assumption that the claims regarding Apu have at least some validity.3 As I mentioned in the introduction, I was among those who missed this issue, and I assume some of the readers of this piece might have as well. Hence the choice – here and elsewhere – for the pronouns “us” and “we.” I do not imply, however, that every reader of this piece was equally blind to this issue. Given the confessional style of this piece and the limits of English grammar, the use of the first person seems most appropriate in these instances.4 During the presentation of an earlier version of this essay at the Media Challenges to Digital Flourishing symposium at Penn State in the fal
摘要媒介伦理学家的任务不仅在于揭示媒介领域所面临的困境,而且在于指出当今的道德问题是什么。为什么有些案例和问题会出现在我们的雷达上,出现在我们的教科书、网站和期刊上?本文以《辛普森一家》中阿普这个角色的问题性如何逃过作者和其他媒体伦理学家的注意为例,探讨媒体伦理学家如何更好地意识到自己的盲点。鉴于我们有限的认知能力和无意识的偏见,我认为媒体伦理学家可能会从理论上的媒体伦理道德机器(MeMorMach)的帮助下受益,特别是在他们不知道可能违反既定规范的情况下。但是,当规范发生变化时,这样的设备在跟踪这种变化并提醒他们时就不那么有用了,尤其是对那些坚持建构主义元伦理框架的人。文章最后呼吁媒体伦理学家关注并协助所谓的道德询问者,即通过个人参与制定规范变革的倡导者。披露声明作者未报告潜在的利益冲突。这部纪录片透露,阿扎里亚的口音(除了他亲自遇到的店员)的灵感之一来自彼得·塞勒斯(Peter Sellers)在1968年的喜剧《派对》(The Party)中的角色,塞勒斯在其中饰演一名印度演员,最后参加了好莱坞的一个派对。在电影中,塞勒斯化着棕色的妆。阿普的无礼源于这样一个事实,即这个角色是这些与英国殖民主义有关的刻板印象的描绘的后代本文探讨了阿普问题为何没有被媒体伦理学家所关注的可能原因。我不会研究这种疏忽的一个重要潜在原因,即,我忽略这个问题的可能性是正确的,因为这是一场制造出来的争议,不会超出媒体的回音室,而且阿普这个角色并不存在道德问题或潜在的违规行为。不是因为我拒绝这种可能性——情况很可能是这样——而是因为本文没有讨论有关Apu的任何主张的优点。这篇文章基于一个可能的假设,即关于Apu的说法至少有一些有效性正如我在引言中提到的,我是错过这个问题的人之一,我想这篇文章的一些读者可能也错过了这个问题。因此,在这里和其他地方,代词“我们”和“我们”的选择。然而,我并不是说这篇文章的每个读者都对这个问题视而不见。考虑到这篇文章的自白风格和英语语法的限制,在这些情况下使用第一人称似乎是最合适的2022年秋天,在宾夕法尼亚州立大学举行的“数字繁荣的媒体挑战”研讨会上,本文的早期版本被一些同事批评为两种类型的规范变化之间的区别是站不住脚的,他们认为所有的价值论变化在某种程度上都是由经验数据驱动的。鉴于本文的篇幅限制,我无法回应这种批评。但我确实认为,尽管道德变化的过程是混乱和不明确的,这种概念上的区别仍然是有益的和有效的,因为在本节中解释的原因。
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引用次数: 0
Autonomy in Local Digital News: An Exploration of Organizational and Moral Psychology Factors 地方数字新闻自主性:组织与道德心理因素探讨
3区 哲学 Q3 COMMUNICATION Pub Date : 2023-10-04 DOI: 10.1080/23736992.2023.2265917
Rhema Zlaten
ABSTRACTThis mixed-methods study examines autonomy and shifts in the evolving digital news industry. Autonomous agency of news workers is an essential indicator of how journalism work is fulfilling its role as the Fourth Estate in American democracy. This work responds to calls in media ethics, media sociology and moral ecology to better understand how organizational structure and individual moral psychology factors influence the levels at which digital news workers exhibit autonomy within their digital news organizations. Using participant observation, a unique survey and respondent interviewing, I worked for one year with a digitally native hyper-local news organization to examine how organizational structure, leadership, socialization, and individual factors influenced autonomy levels in the staff. Results found overall high levels of autonomy in the editorial staff, but with many constraints such as financial pressures, perceived lack of time, a high pressure to perform multiple jobs and duties outside of the scope of typical legacy journalism job descriptions. AcknowledgmentsThis article is based on my dissertation work at Colorado State University, and I would like to thank my advising team for their expert guidance: Dr. Ashley Anderson, Dr. Patrick Plaisance, Dr. Katie Abrams, Dr. Bernie Rollin and Dr. Elizabeth Tropman.Disclosure statementNo potential conflict of interest was reported by the author(s).Data availability statementThe data that support the findings of this study are available from the author upon reasonable request.Additional informationFundingI received a generous grant from the Don W. Davis Program in Ethical Leadership from the Bellisario College of Communications at Pennsylvania State University to enable my travel to work with one digital hyper-local news organization, The Golden Gate (the name has been changed to protect the employees and the organization).
摘要这一混合方法的研究考察了不断发展的数字新闻行业的自主性和转变。新闻工作者的自治机构是新闻工作如何履行其作为美国民主的第四等级角色的一个重要指标。本研究响应了媒体伦理学、媒体社会学和道德生态学的呼吁,以更好地理解组织结构和个人道德心理因素如何影响数字新闻工作者在其数字新闻机构中表现出自主性的水平。通过参与式观察、独特的调查和受访者访谈,我在一家数字原生超本地新闻机构工作了一年,以研究组织结构、领导、社会化和个人因素如何影响员工的自治水平。结果发现,编辑人员总体上具有高度的自主权,但也存在许多限制,如财政压力、时间匮乏、执行典型传统新闻工作描述范围之外的多种工作和职责的巨大压力。本文基于我在科罗拉多州立大学的论文工作,我要感谢我的顾问团队的专家指导:Ashley Anderson博士、Patrick Plaisance博士、Katie Abrams博士、Bernie Rollin博士和Elizabeth Tropman博士。披露声明作者未报告潜在的利益冲突。数据可用性声明支持本研究结果的数据可根据作者的合理要求提供。我从宾夕法尼亚州立大学贝利萨里奥传播学院的唐·w·戴维斯伦理领导项目中获得了一笔慷慨的资助,使我能够与一家数字超本地新闻机构“金门”一起工作(为了保护员工和组织,这个名字已经改变了)。
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引用次数: 0
Civil Deliberation Unpacked: An Empirical Investigation 民事审议:一项实证调查
3区 哲学 Q3 COMMUNICATION Pub Date : 2023-10-03 DOI: 10.1080/23736992.2023.2264835
Michel Croce, Filippo Domaneschi, Maria Silvia Vaccarezza
ABSTRACTIn recent decades, the digital age and the Third Industrial Revolution have attracted significant attention in terms of their benefits and risks. Scholars have explored the impact of these changes on autonomy, freedom, human interactions, cognition, and knowledge sharing. However, the influence of the digital communicative environment on civic interactions and public deliberation processes has received limited attention from virtue theorists. This paper aims to address this gap. First, we discuss the challenges posed by the digital communicative environment, and we present recent attempts to revive civility within this context. Then, we propose a twofold account of civility as consisting in the two virtues of civic benevolence and civil deliberation. Finally, we focus on the epistemic side of civility, civil deliberation, and we conduct the first empirical studies on two of its components. Disclosure statementNo potential conflict of interest was reported by the author(s).Data availability statementAll materials are available on the project’s OSF page: https://osf.io/v46nm/Notes1 For a broader discussion about how misinformation spreads through online sharing see, e.g., Bergamaschi Ganapini (Citation2023), Ceylan et al. (Citation2023), Croce and Piazza (Citation2021) and Pennycook and Rand (Citation2019).2 In a previous work (Vaccarezza & Croce, Citation2021), we have motivated a different interpretation of Aristotle’s view on civic virtues based on what he claims about social virtues and civic friendship in Politics and Nicomachean Ethics. However, given the general picture that emerges from mainstream readings of Nicomachean Ethics, it is not too surprising that neo-Aristotelians have long neglected to elaborate an Aristotelian account of civic virtue.3 It is intriguing to observe the evolving tone within a mere span of two decades. Just back in 1998, Robert Audi asserted that “civic virtue holds less inherent importance compared to other encompassing moral attributes; it predominantly consists of fairness, truthfulness, loyalty, and a degree of benevolence towards fellow citizens” (p. 152). However, a decade later, a chorus of influential voices emerged reimagining civic virtue in a more positive context. Jason Baehr (Citation2015) sought to elevate the significance of civic virtues by categorizing them as “commendable character traits displayed by citizens, such as tolerance, respect, and a community-oriented mindset” (p. 38). Howard Curzer (Citation2012) provided a groundbreaking outline of civic virtue grounded in Aristotelian principles, whereas Nancy Snow (Citation2018) introduced the concept of hope as a democratic civic virtue.4 It is worth noting that while we think that every virtue involves a motivational drive, treating it as a specific component, rather than a constitutive feature, is more relevant and necessary in the case of “hybrid” virtues like civil deliberation than in the case of purely ethical or epistemic virtues.5
近几十年来,数字时代和第三次工业革命在其利益和风险方面引起了极大的关注。学者们探讨了这些变化对自主性、自由、人际交往、认知和知识共享的影响。然而,数字传播环境对公民互动和公共审议过程的影响受到美德理论家的有限关注。本文旨在解决这一差距。首先,我们讨论了数字通信环境带来的挑战,并介绍了在此背景下恢复文明的最新尝试。然后,我们提出了一个关于文明的双重解释,包括公民仁慈和公民审议这两种美德。最后,我们将重点放在文明的认识论方面,即公民审议,并对其两个组成部分进行了首次实证研究。披露声明作者未报告潜在的利益冲突。数据可用性声明所有材料都可以在项目的OSF页面上获得:https://osf.io/v46nm/Notes1有关错误信息如何通过在线分享传播的更广泛讨论,请参阅,例如Bergamaschi Ganapini (Citation2023), Ceylan等人(Citation2023), Croce和Piazza (Citation2021)以及Pennycook和Rand (Citation2019)在之前的工作(Vaccarezza & Croce, Citation2021)中,我们基于亚里士多德在《政治与尼各马可伦理学》中对社会美德和公民友谊的主张,对亚里士多德关于公民美德的观点进行了不同的解释。然而,考虑到主流解读《尼各马可伦理学》所呈现的总体图景,新亚里士多德主义者长期以来忽视阐述亚里士多德对公民美德的描述也就不足为奇了在短短二十年的时间里观察这种不断变化的基调是很有趣的。早在1998年,罗伯特·奥迪(Robert Audi)就断言,“与其他包括在内的道德属性相比,公民美德的内在重要性要小得多;它主要由公平、诚实、忠诚和对同胞一定程度的仁慈组成”(第152页)。然而,十年后,一群有影响力的声音齐声出现,在更积极的背景下重新构想公民美德。Jason Baehr (Citation2015)试图提升公民美德的重要性,将其归类为“公民表现出的值得赞扬的性格特征,如宽容、尊重和以社区为导向的心态”(第38页)。Howard Curzer (Citation2012)在亚里士多德原则的基础上提出了公民美德的开创性大纲,而Nancy Snow (Citation2018)则将希望的概念引入了民主的公民美德值得注意的是,虽然我们认为每一种美德都涉及一种动机驱动,但将其视为一个特定的组成部分,而不是一个构成特征,在“混合”美德(如公民审议)的情况下,比在纯粹的伦理或认知美德的情况下更相关和必要我们最初在Vaccarezza和Croce (Citation2021)中阐述了这个表格。
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引用次数: 0
Duty Now and for the Future: Communication, Ethics and Artificial Intelligence 现在和未来的责任:沟通、伦理和人工智能
3区 哲学 Q3 COMMUNICATION Pub Date : 2023-10-03 DOI: 10.1080/23736992.2023.2264854
David J. Gunkel
ABSTRACTThis essay examines whether and to what extent the “other” in communicative interactions may be otherwise than another human subject and the moral opportunities and challenges this alteration would make available to us. Toward this end, the analysis proceeds in five steps or movements. The first reviews the way the discipline of communication has typically perceived and theorized the role and function of technology. The second and third parts investigate the critical challenges that emerging technology, such as artificial intelligence applications and robots, poses to this standard instrumentalist way of thinking. The fourth part introduces an alternative called “relational ethics,” which effectively flips the script on the usual way of proceeding. And the fifth part presents and responds to one important and notable objection to this alternative. The goal in all of this is not to complicate things but to introduce and formulate a techno-ethics that is more agile in its response to the opportunities and challenges of the 21st century and beyond. Disclosure statementNo potential conflict of interest was reported by the author(s).Notes1 The logical distinction between person and thing was initially instituted and codified by the Roman jurist Gaius (130–180 CE). As Esposito (Citation2015), who arguably wrote the book on this subject, explained: “When the Roman jurist Gaius, in his Institutes, identified persons and things as the two categories that along with actions constitute the subject matter of the law, he did nothing more than give legal value to a criterion that was already widely accepted.” (p. 1–2)2 This does not mean that all things are essentially nothing outside of being relata. The thing-in-itself (to use Kantian terminology) is ontologically consistent in and of itself. The thing as it stands in relationship to another – as relata – is dependent upon the terms and conditions of the relationship. That fact does not mean (continuing with the Kantian formulation) that there is no Ding an sich. It is not nothing; it is just epistemologically inaccessible as it is in itself.3 “Face” in Levinas is not a substantive property that is possessed by an entity. It is (or takes place as) an act or event of “facing.” For more on this and its significance for interpretations and applications of Levinasian philosophy, see Silvia Benso’s (Citation2000) The Face of Things.
摘要本文探讨了交际互动中的“他者”是否和在多大程度上不同于另一个人类主体,以及这种变化将给我们带来的道德机遇和挑战。为了达到这个目的,分析分五个步骤或动作进行。第一部分回顾了传播学科对技术的作用和功能的典型认知和理论化的方式。第二部分和第三部分探讨了新兴技术(如人工智能应用和机器人)对这种标准工具主义思维方式构成的关键挑战。第四部分介绍了一种称为“关系伦理”的替代方法,它有效地将脚本转向通常的处理方式。第五部分提出并回应了一个重要且值得注意的反对意见。所有这一切的目标不是使事情复杂化,而是引入和制定一种技术伦理,以更灵活地应对21世纪及以后的机遇和挑战。披露声明作者未报告潜在的利益冲突。注1人与物在逻辑上的区别最初是由罗马法学家盖尤斯(公元130-180年)建立和编纂的。埃斯波西托(Citation2015)可以说是关于这个主题的书的作者,他解释说:“当罗马法学家盖尤斯在他的研究所中将人和事确定为与行为一起构成法律主体的两个类别时,他所做的只不过是赋予了一个已经被广泛接受的标准法律价值。(第1-2页)2这并不意味着所有事物在相互联系之外本质上什么都不是。自在之物(用康德的术语来说)在本体论上是与自身一致的。事物与另一事物的关系——作为相对人——依赖于这种关系的条件。这个事实并不是说(继续康德的提法)没有定与实。这不是什么都不是;它在认识论上是不可接近的,就像它本身一样列维纳斯的“面子”不是实体所拥有的实质性财产。它是(或发生为)“面对”的行为或事件。欲了解更多关于这一点及其对列文哲学的解释和应用的意义,请参阅西尔维娅·本索的《事物的面貌》(Citation2000)。
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引用次数: 0
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Journal of Media Ethics
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