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Ethical issues concerning brain-computer interfaces (BCIs) have already received a considerable amount of attention. However, one particular form of BCI has not received the attention that it deserves: Affective BCIs that allow for the detection and stimulation of affective states. This paper brings the ethical issues of affective BCIs in sharper focus. The paper briefly reviews recent applications of affective BCIs and considers ethical issues that arise from these applications. Ethical issues that affective BCIs share with other neurotechnologies are presented and ethical concerns that are specific to affective BCIs are identified and discussed.

It is often suggested that social media is a hostile environment for critical thinking and that a major source for epistemic problems concerning social media is that it facilitates emotions. We argue that emotions per se are not the source of the epistemic problems concerning social media. We propose that instead of focusing on emotions, we should focus on the affective scaffolding of social media. We will show that some affective scaffolds enable desirable epistemic practices, while others obstruct beneficial epistemic practices, or enable hostile epistemic practices. Particularly, we will show that emotions play a crucial role in the epistemic practice of critical thinking and that the affective scaffolding of social media can support, or hinder, online critical thinking. The upshot of our argument is that affective scaffoldings of social media can harness emotions to support beneficial epistemic practices, like online critical thinking. [ABSTRACT FROM AUTHOR]

We value a sense of humor in people, and amusement is something that we enjoy. So why not enhance and train your ability to be amused? In this paper, I investigate whether our ability to be amused can be trained. I adopt the idea that training a capacity requires improving control. If we cannot improve the control of a capacity, then we cannot train that capacity. I show that we cannot improve the control of our capacity of amusement because of the cognitive process underlying amusement. Hence, you cannot train your funny bone! [ABSTRACT FROM AUTHOR]