BackgroundNowadays, digital self-tracking devices offer a plethora of possibilities to both healthy and chronically ill users who want to closely examine their body. This study suggests that self-tracking in a private setting will lead to shifting understandings in professional care. To provide more insight into these shifts, this paper seeks to lay bare the promises and challenges of self-tracking while staying close to the everyday professional experience of the physician.ObjectiveThe aim of this study was to (1) offer an analysis of how medical doctors evaluate self-tracking methods in their practice and (2) explore the anticipated shifts that digital self-care will bring about in relation to our findings and those of other studies.MethodsA total of 12 in-depth semistructured interviews with general practitioners (GPs) and cardiologists were conducted in Flanders, Belgium, from November 2015 to November 2016. Thematic analysis was applied to examine the transcripts in an iterative process.ResultsFour major themes arose in our body of data: (1) the patient as health manager, (2) health obsession and medicalization, (3) information management, and (4) shifting roles of the doctors and impact on the health care organization. Our research findings show a nuanced understanding of the potentials and pitfalls of different forms of self-tracking. The necessity of contextualization of self-tracking data and a professionalization of self-care through digital devices come to the fore as important overarching concepts.ConclusionsThis interview study with Belgian doctors examines the potentials and challenges of self-monitoring while focusing on the everyday professional experience of the physician. The dialogue between our dataset and the existing literature affords a fine-grained image of digital self-care and its current meaning in a medical-professional landscape.

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a b s t r a c tThis article explores to what extent the functions of interpersonal offline gossip can be mapped on to the virtual community of Second Life and its subsequent in-world and out-world interactions. A long-term hybrid ethnographic study was conducted that involved recurrent actual and virtual meetings with informants. The main objectives are, first, to look for similarities and to explain dissimilarities and, second, to gain some much-needed insight into how moral life is structured in social virtual communities and how important the role of gossip is. Results show overlaps between online and offline gossip concerning uses and functions. Gossip is important as a means for reputation management; as a cultural learning system; as a sanctioning system; and as entertainment. Just as in traditional offline communities, gossip is a central mechanism to regulate virtual moral life that stretches out to blogs, websites, and face-to-face meetings. Yet, technology amplifies the effects by creating new possibilities such as logging the evidence in order to spot cheaters. This way, in-world gossip becomes an inflated form of traditional gossip.

Purpose This paper aims to fill this gap (infra, originality) by providing a conceptual framework for discussing “technologies of the self and other,” by showing that, in most cases, self-tracking also involves other-tracking. Design/methodology/approach In so doing, we draw upon Foucault’s “technologies of the self” and present-day literature on self-tracking technologies. We elaborate on two cases and practical domains to illustrate and discuss this mutual process: first, the quantified workplace; and second, quantification by wearables in a non-clinical and self-initiated context. Findings The main conclusion is that these shapings are never (morally) neutral and have ethical implications, such as regarding “quantified otherness,” a notion we propose to point at the risk that the other could become an object of examination and competition. Originality/value Although there is ample literature on the quantified self, considerably less attention is given to how the relation with the other is being shaped by self-tracking technologies that allow data sharing (e.g. wearables or apps such as Strava or RunKeeper).

Purpose This study responds to Agnieszka Landowska’s paper about the lack of accuracy in emotion recognition. Design/methodology/approach The approach is purely theoretical. The paper also refers to empirical studies. Findings The author first elaborates on Landowska’s “postulates” (normative guidelines) and then shortly expands on how virtual chatbots such as “AI therapists” pose considerable challenges to emotion recognition algorithms as well. Originality/value This viewpoint’s value is to elaborate and expand on an ongoing discussion on emotion recognition technologies.

Several proposals for moral enhancement would use AI to augment (auxiliary enhancement) or even supplant (exhaustive enhancement) human moral reasoning or judgment. Exhaustive enhancement proposals conceive AI as some self-contained oracle whose superiority to our own moral abilities is manifest in its ability to reliably deliver the ‘right’ answers to all our moral problems. We think this is a mistaken way to frame the project, as it presumes that we already know many things that we are still in the process of working out, and reflecting on this fact reveals challenges even for auxiliary proposals that eschew the oracular approach. We argue there is nonetheless a substantial role that ‘AI mentors’ could play in our moral education and training. Expanding on the idea of an AI Socratic Interlocutor, we propose a modular system of multiple AI interlocutors with their own distinct points of view reflecting their training in a diversity of concrete wisdom traditions. This approach minimizes any risk of moral disengagement, while the existence of multiple modules from a diversity of traditions ensures pluralism is preserved. We conclude with reflections on how all this relates to the broader notion of moral transcendence implicated in the project of AI moral enhancement, contending it is precisely the whole concrete socio-technical system of moral engagement that we need to model if we are to pursue moral enhancement.

Our focus lies on moral emotions in the social virtual world Second Life (SL). Based on media equation theory we could expect that moral emotions regulate social virtual interactions in a similar way as they do in real life (RL). However, emotions are also linked with involvement, and SL residents presumably are more involved in SL compared to non-residents. Via two quasi-experiments, we tested to what extent moral emotions felt when being cheated on by a love partner are comparable in intensity when this happens in SL versus RL. Results show that for SL residents the intensity of moral emotions did not differ between SL versus RL situations, whereas for non-residents a SL situation triggered less intense emotions. Further, for SL residents the level of involvement in SL had a significant impact on the moral emotions in response to a SL situation. In social virtual worlds, media equation thus seems to depend on involvement.