Hasil untuk "Religious ethics"

Faiz Albar Nasution, Heribertus Binsasi, Handrianus Nino

This article provides a thorough examination of Franz Magnis-Suseno’s theological and philosophical perspectives on interreligious dialogue and tolerance set against the multicultural backdrop of Indonesia. Operating as a philosopher, theologian, and public intellectual, formulates a well-founded ethical paradigm for sustaining social coexistence in the face of radicalism and the politicisation of faith. Employing qualitative analytical techniques, the study collates his major texts alongside existing scholarly articles to construct a unified evaluation of his thought. The investigation discloses three interdependent pillars underlying contribution: first, a humanistic Christian theological core asserting the inviolable dignity of human beings as the imago Dei and articulating the universal duty of the law of love; second, a philosophical elaboration of Javanese ethical precepts, especially the notions of rukun (harmony) and hormat (respect), which provide a concrete, culturally resonant basis for non-violent coexistence; and third, a critical dialogue with Western normative philosophy—foremost the categorical imperative of Immanuel Kant and the discourse ethics of Jürgen Habermas—that formulates equitable procedural standards for public deliberation. The practice of intellectual inculturation, local knowledge, religious customs, and philosophical insights aims to shape public discourse aimed at addressing intolerance and advancing democracy in Indonesia.

Simisola O. Akintola, Oluchi C. Maduka

Introduction Data science health research (DSHR) presents new ethical challenges to the traditional model of human subject research, particularly by enabling data processing without the consent of data subjects. Although the current research governance framework makes informed consent a cornerstone of ethical research practices, obtaining individual consent can often be impractical in DSHR. This paper explores the alignment of DSHR with African customary governance and communal lifestyles as a framework for ethical research oversight. Methodology This paper adopts a case study methodology, using a comparative analysis of decolonisation and self-regulation in health research across five African countries—Nigeria, Kenya, Ghana, Uganda, and South Africa. The study combines doctrinal analysis of legal and policy frameworks with reviews of peer-reviewed literature, case law, and diverse online resources such as PubMed, Google Scholar, HeinOnline, and government websites. Results Data science health research challenges traditional biomedical ethics by enabling data processing without consent, thereby questioning the longstanding principle that informed consent is a prerequisite for ethical research. However, this principle has been widely contested as a universal standard, particularly in African contexts where decision-making is often communal rather than individualistic. The case studies illustrate that while informed consent remains a normative requirement, largely to satisfy the expectations of funding bodies, communal approval is paramount. Furthermore, religious and cultural traditions often accommodate forms of paternalistic consent, reinforcing collective decision-making structures. Conclusion Given that African societies emphasise communal governance, the ethical challenges posed by DSHR, particularly regarding consent, may be less pronounced in Africa. However, decolonisation and self-regulation are not merely theoretical constructs, but a practical and necessary process that requires deliberate action. Unless African leaders take decisive steps to restructure governance, prioritise self-reliance, and invest in homegrown research and development, the discourse on decolonising DSHR in Africa will remain purely theoretical, lacking the practical implementation needed for real change.

Nicolaas A. Broer, Johannes L. van der Walt, Charl C. Wolhuter

The study examined the role of family, school and church educators towards cultivating Christian citizenship in children up to the age of 16 amid increasing societal pluralism. It was undertaken in response to a global moral crisis marked by social fragmentation, secularisation, and diminished civic participation. Within this context, the article explored how Christian moral formation, grounded in divine command ethics and virtue ethics, could contribute to social renewal. Christian citizenship was considered a response to the societal need for individuals who integrate moral integrity, faith, and civic responsibility. The objective was to determine how parents, church leaders and teachers could foster the development of Christian citizens who engage constructively with a diverse society while remaining faith-rooted. The study focused on the potential of Christian (inclusive and compassionate) education to address moral decline and civic disengagement, cultivating virtues essential to democratic and inclusive participation in society. A conceptual, normative research methodology was employed, drawing on theological, ethical, and educational literature. Divine command ethics and virtue ethics were analysed as complementary frameworks for Christian moral education. The study evaluated the application of these frameworks in the family, church, and school contexts, identifying key virtues and strategies for effective moral formation. The article relies on critical engagement with Scripture, classical philosophy, and contemporary scholarship. The study indicated that families nurture moral character through modelling and habit formation; churches instil civic virtue through theological instruction and social outreach; and Christian schools integrate biblical ethics into citizenship education. Families, churches, and schools face contemporary challenges, including pluralism, digital distraction, moral relativism, and political polarisation. Nevertheless, when consistently aligned with a virtue-based ethical framework, these institutions can significantly contribute to the moral and civic formation of children. The study concluded that Christian citizenship can be meaningfully fostered when education in family, church and school is grounded in both the divine command and virtue ethics. These frameworks support the development of moral character, civic responsibility, and respectful engagement with societal diversity. Intentional collaboration among family, church, and school strengthens this process, enabling children to grow into compassionate, just, and principled citizens. Contribution: This article contributes to the scholarly conversation on moral and citizenship education by proposing a Christian ethical model, rooted in divine command and virtue ethics. It offers a normative framework for integrating Christian faith with civic responsibility, aligning with the journal’s focus on education, human rights, and diversity in contemporary society.

Dhimas Bagus Virgiawan, Risma Dita Pratiwi, Adib Suhail Anwari et al.

Education plays a crucial role in building awareness of this issue, although its comprehensive implementation in schools has not yet been fully integrated. This study aims to investigate the impact of ecological education through socialization and tree-planting activities on students' understanding of climate change, as part of the implementation of the Sustainable Development Goals (SDGs). The research method employed was a pre-experiment with a single-group pretest-posttest design, involving 38 students from SMP Negeri 5 Mojokerto. The results showed a significant increase in understanding following the activities. The learning model that combines theoretical and practical aspects proved to be effective in fostering environmental awareness and providing a more contextual learning experience. This ecology-based activity not only strengthens students' environmental literacy but also aligns with the SDGs, particularly those related to quality education, action on climate change, and conservation of terrestrial ecosystems. Therefore, schools play a crucial role in instilling ecological awareness from an early age through sustainable education that addresses the challenges of climate change. ABSTRAK Perubahan iklim membawa konsekuensi yang serius bagi kehidupan manusia, mulai dari deforestasi, hilangnya keanekaragaman hayati, hingga kenaikan suhu bumi. Kondisi ini menuntut keterlibatan generasi muda dalam menjaga keberlanjutan lingkungan. Pendidikan berperan penting dalam membangun kesadaran tersebut, meskipun penerapannya di sekolah masih belum sepenuhnya mengintegrasikan isu perubahan iklim secara menyeluruh. Penelitian ini bertujuan untuk mengkaji dampak pendidikan ekologi melalui kegiatan sosialisasi dan penanaman pohon terhadap pemahaman siswa mengenai perubahan iklim sebagai bagian dari implementasi Tujuan Pembangunan Berkelanjutan (SDGs). Metode penelitian yang digunakan adalah pre-eksperimen dengan desain one-group pretest-posttest, melibatkan 38 siswa SMP Negeri 5 Mojokerto. Hasil penelitian menunjukkan adanya peningkatan pemahaman yang signifikan setelah pelaksanaan kegiatan. Model pembelajaran yang memadukan aspek teoritis dan praktik nyata terbukti efektif dalam menumbuhkan kepedulian lingkungan serta memberikan pengalaman belajar yang lebih kontekstual. Kegiatan berbasis ekologi ini tidak hanya memperkuat literasi lingkungan siswa, tetapi juga selaras dengan tujuan SDGs, khususnya terkait pendidikan berkualitas, aksi terhadap perubahan iklim, dan pelestarian ekosistem darat. Dengan demikian, sekolah memiliki peranan penting dalam menanamkan kesadaran ekologi sejak dini melalui pendidikan berkelanjutan yang mampu menjawab tantangan perubahan iklim.

Vincent C. Müller

Artificial intelligence (AI) is a digital technology that will be of major importance for the development of humanity in the near future. AI has raised fundamental questions about what we should do with such systems, what the systems themselves should do, what risks they involve and how we can control these. - After the background to the field (1), this article introduces the main debates (2), first on ethical issues that arise with AI systems as objects, i.e. tools made and used by humans; here, the main sections are privacy (2.1), manipulation (2.2), opacity (2.3), bias (2.4), autonomy & responsibility (2.6) and the singularity (2.7). Then we look at AI systems as subjects, i.e. when ethics is for the AI systems themselves in machine ethics (2.8.) and artificial moral agency (2.9). Finally we look at future developments and the concept of AI (3). For each section within these themes, we provide a general explanation of the ethical issues, we outline existing positions and arguments, then we analyse how this plays out with current technologies and finally what policy consequences may be drawn.

Heather Lent, Erick Galinkin, Yiyi Chen et al.

As NLP models are used by a growing number of end-users, an area of increasing importance is NLP Security (NLPSec): assessing the vulnerability of models to malicious attacks and developing comprehensive countermeasures against them. While work at the intersection of NLP and cybersecurity has the potential to create safer NLP for all, accidental oversights can result in tangible harm (e.g., breaches of privacy or proliferation of malicious models). In this emerging field, however, the research ethics of NLP have not yet faced many of the long-standing conundrums pertinent to cybersecurity, until now. We thus examine contemporary works across NLPSec, and explore their engagement with cybersecurity's ethical norms. We identify trends across the literature, ultimately finding alarming gaps on topics like harm minimization and responsible disclosure. To alleviate these concerns, we provide concrete recommendations to help NLP researchers navigate this space more ethically, bridging the gap between traditional cybersecurity and NLP ethics, which we frame as ``white hat NLP''. The goal of this work is to help cultivate an intentional culture of ethical research for those working in NLP Security.

Viktor Dorfler, Giles Cuthbert

We paraphrase Descartes' famous dictum in the area of AI ethics where the "I doubt and therefore I am" is suggested as a necessary aspect of morality. Therefore AI, which cannot doubt itself, cannot possess moral agency. Of course, this is not the end of the story. We explore various aspects of the human mind that substantially differ from AI, which includes the sensory grounding of our knowing, the act of understanding, and the significance of being able to doubt ourselves. The foundation of our argument is the discipline of ethics, one of the oldest and largest knowledge projects of human history, yet, we seem only to be beginning to get a grasp of it. After a couple of thousand years of studying the ethics of humans, we (humans) arrived at a point where moral psychology suggests that our moral decisions are intuitive, and all the models from ethics become relevant only when we explain ourselves. This recognition has a major impact on what and how we can do regarding AI ethics. We do not offer a solution, we explore some ideas and leave the problem open, but we hope somewhat better understood than before our study.

Asma Yamani, Malak Baslyman, Moataz Ahmed

Incorporating ethics into the requirement elicitation process is essential for creating ethically aligned systems. Although eliciting manual ethics requirements is effective, it requires diverse input from multiple stakeholders, which can be challenging due to time and resource constraints. Moreover, it is often given a low priority in the requirements elicitation process. This study proposes a framework for generating ethics requirements drafts by introducing an ethics advocate agent in a multi-agent LLM setting. This agent critiques and provides input on ethical issues based on the system description. The proposed framework is evaluated through two case studies from different contexts, demonstrating that it captures the majority of ethics requirements identified by researchers during 30-minute interviews and introduces several additional relevant requirements. However, it also highlights reliability issues in generating ethics requirements, emphasizing the need for human feedback in this sensitive domain. We believe this work can facilitate the broader adoption of ethics in the requirements engineering process, ultimately leading to more ethically aligned products.

M. Yasin Falah

This study examines the Quranic approaches to preventing moral and social deviations among youth, analyzing the effective methods for addressing these deviations based on religious teachings. Moral deviations refer to behaviors that contravene social norms and ethical principles, potentially resulting in harm to individuals and society. In this regard, the Quran, as the primary reference for guiding humans toward a moral life, places significant emphasis on controlling human instincts and purifying the soul. Quranic teachings, such as adherence to piety, rationality, and balance in fulfilling personal needs, can play a key role in preventing moral and social deviations. Islam, as a comprehensive religion, addresses all aspects of human life, and consequently, the Quranic solutions for preventing moral and social deviations among youth are holistic and all-encompassing. These solutions include a focus on religious education, strengthening faith, avoiding harmful environments, and fostering positive motivations in young people. This research, through an analysis of Quranic concepts, investigates these methods and their impact on reducing social and moral deviations among youth. The goal of this study is to highlight the role of Quranic teachings in preventing moral and social deviations in young people and to introduce practical solutions that can be effective for educational and social institutions. The research aims to provide actionable recommendations for combating social harm and enhancing the ethics of youth through the application of religious principles.

Rohmatulloh Rohmatulloh, Asep Rohman, Diden Rosenda et al.

Abstract Teachers need to be more competent in understanding and implementing the value of energy-saving ethics, which affects the process of instilling its value in students. In fact, there are many subjects in Indonesia's national and religious education curriculum that contain the value of energy-saving ethics. The purpose of this research is to design a training and competency development program for Islamic school (madrasah) teachers integrated with the boarding school system (pesantren). The design stages included needs analysis, textbook analysis for Islamic Religious Education, Science, and Language in grades VII-IX, competency analysis, and curriculum and syllabus design. At each stage, we conducted interviews with Islamic Religious Education teachers, energy conservation instructor, curriculum development experts, and linguists. We also carry out benchmarking based on the curriculum and syllabus documents developed by training institutions. The research results led us to design a training program that emphasizes the ability to internalize religious ethical value messages related to energy-saving learning. The implementation uses a place-based education approach and a blended learning format that is highly flexible in terms of resource availability for teachers and schools. We discuss the implications of the research results, emphasize the use of local green energy issues and resources as learning resources, and establish partnerships with universities and human resource development institutions, as well as local teacher learning communities in the energy field. Abstrak Guru harus lebih kompeten dalam memahami dan menerapkan nilai etika hemat energi sehingga memberikan dampak pada proses penanaman nilai tersebut kepada peserta didik. Faktanya, banyak mata pelajaran dalam kurikulum pendidikan nasional dan agama di Indonesia yang mengandung nilai etika hemat energi. Tujuan penelitian ini adalah desain program pelatihan dan pengembangan kompetensi guru sekolah Islam atau madrasah yang terintegrasi dengan sistem pondok pesantren. Tahapan desain meliputi analisis kebutuhan, analisis buku teks pelajaran Pendidikan Agama Islam, sains, dan bahasa kelas VII-IX, analisis kompetensi, serta desain kurikulum dan silabus. Pada setiap tahap, wawancara dilakukan dengan guru sekolah, instruktur konservasi energi, ahli pengembangan kurikulum, dan ahli bahasa. Benchmarking dilakukan juga berdasarkan dokumen kurikulum dan silabus yang dikembangkan oleh lembaga pelatihan. Hasil penelitian mengarahkan kami untuk mendesain program pelatihan yang menekankan pada kemampuan internalisasi pesan nilai etika agama terkait pembelajaran hemat energi. Penerapannya menggunakan pendekatan place-based education dan format blended learning yang sangat fleksibel dalam hal ketersediaan sumber daya bagi guru dan sekolah. Kami membahas implikasi hasil penelitian, menekankan pada penggunaan isu dan sumber daya energi hijau lokal sebagai sumber belajar, dan menjalin kemitraan dengan perguruan tinggi dan lembaga pengembangan sumber daya manusia, serta komunitas belajar guru lokal di bidang energi.   How to Cite: Rohmatulloh, Rohman, A., Rosenda, D., & Nadia, M. A. (2024). Improving Energy-Saving Competencies: Needs Analysis and Training Program Design for Islamic School Teachers. TARBIYA: Journal of Education in Muslim Society, 11(1), 47-64. doi:10.15408/tjems.v11i1.40160.

Eddie L. Ungless, Nikolas Vitsakis, Zeerak Talat et al.

This whitepaper offers an overview of the ethical considerations surrounding research into or with large language models (LLMs). As LLMs become more integrated into widely used applications, their societal impact increases, bringing important ethical questions to the forefront. With a growing body of work examining the ethical development, deployment, and use of LLMs, this whitepaper provides a comprehensive and practical guide to best practices, designed to help those in research and in industry to uphold the highest ethical standards in their work.

Kaska Porayska-Pomsta, Wayne Holmes, Selena Nemorin

The transition of Artificial Intelligence (AI) from a lab-based science to live human contexts brings into sharp focus many historic, socio-cultural biases, inequalities, and moral dilemmas. Many questions that have been raised regarding the broader ethics of AI are also relevant for AI in Education (AIED). AIED raises further specific challenges related to the impact of its technologies on users, how such technologies might be used to reinforce or alter the way that we learn and teach, and what we, as a society and individuals, value as outcomes of education. This chapter discusses key ethical dimensions of AI and contextualises them within AIED design and engineering practices to draw connections between the AIED systems we build, the questions about human learning and development we ask, the ethics of the pedagogies we use, and the considerations of values that we promote in and through AIED within a wider socio-technical system.

James F. Childress

ABSTRACTIn response to theJournal of Religious Ethics(JRE) editors' request for reflections on “how religious ethicists have interacted with, and ought to interact with, public policy decision makers,” this essay focuses on doing religious ethics in the context of doing public bioethics, especially through participating in public bioethics bodies (PBBs) established to provide advice to public policymakers in what might be called “mediated advocacy.” Drawing heavily on the author's experience as a member of and a consultant to several PBBs, it features case studies of PBBs deliberating about and recommending public policies to address the scarcity of postmortem organs for transplantation, the equitable allocation of COVID‐19 vaccine, cloning humans, and human embryonic stem cell research.

Lovejoy Chabata

Undisputed letters of Paul and Acts of the Apostles are replete with details of the Gentile Missionary’s multiple imprisonments, so much as to qualify him a ‘jailbird’ description. Paul’s incarceration in Herod’s palace for 2 years (Ac 23:34–35), his arraignment before Governor Felix and subsequent detention for 5 days before plea (Acts 24) on charges of inciting public violence, being a ringleader of a cultic faction and causing disturbances in the Jerusalem Temple, resonate with the contentious arrests and imprisonment without bail and trial of members of opposition political parties in Zimbabwe. Consistent with New Testament passages that exhort caring for prisoners and the need to grant justice to those facing trial, this study seeks to understand how inmates in Zimbabwean prisons have been on the receiving end of relics of the ancient Roman Legal system in the country’s Human Rights history between 2018 and 2022. The article demonstrates how the New Testament can be deployed to grapple with distress calls emerging from Zimbabwe’s prison walls as part of advocacy for judicial reforms in the country’s quest for rule of Law. At the end, the article recommends ways in which Churches in Zimbabwe can tap from New Testament passages how to operate an effective prison ministry in liaison with the Prisons and Correctional Services Department of the Government of Zimbabwe. The article employs qualitative methods of Socio-Historical and Ethnographic Analyses to discuss how human rights pitfalls in Paul’s imprisonments present remedial lessons in Zimbabwe’s quest for judicial reforms. Contribution: Deployment of the Bible to redress Human Rights issues in Zimbabwe. Demonstration of how Early Christian Literature can dialogue with contemporary African Sitz im Leben for social transformation.

Muhammad Minanur Rahman, Wawan Gunawan Abdul Wahid

The majority of scholars state that hikmah cannot be considered as an ‘illat (legal cause) due to its abstract and elusive nature. This article aims to examine the views of Imam ar-Razi and Imam al-Amidi regarding hikmah as an ‘illat in Islamic jurisprudence, identify their similarities and differences, and explore the implications for legal deduction. This research uses a literature review methodology with a comparative analysis of the works of Imam ar-Razi and Imam al-Amidi as the primary data sources. The article utilizes usul al-fiqh, a methodological approach to the study of legal issues based on the framework of ‘illat and the hikmah of the law in Islamic jurisprudence. The findings of this article indicate that Imam ar-Razi rejects the use of hikmah as an ‘illat, arguing that hikmah is uncertain and its nature is not constant for every law. On the other hand, Imam al-Amidi suggests that a law accompanied by a clear nature can contain hidden hikmah. The commonality in the thinking of both scholars lies in their rejection of ta’lilul ahkam bi al-hikmah. They argue that hikmah is difficult to ascertain and possesses an abstract nature. There are three key differences between these two scholars: in terms of methodology, thinking, and implications. [Sebagian besar ulama berpendapat bahwa hikmah tidak dapat menjadi ‘illat karena sifatnya yang abstrak dan sulit dipahami. Artikel ini bertujuan untuk mengkaji pemikiran Imam ar-Razi dan Imam al-Amidi mengenai hikmah sebagai ‘illat hukum, menemukan persamaan dan perbedaannya, serta implikasinya terhadap istinbat hukum. Penelitian ini menggunakan metode kepustakaan dengan analisis komparatif berdasarkan karya Imam ar-Razi dan Imam al-Amidi sebagai sumber data utama. Pendekatan yang digunakan dalam artikel ini adalah usul al-fiqh, yang merupakan pendekatan untuk memahami masalah hukum berdasarkan kerangka teori ‘illat dan hikmah hukum dalam usul fiqh. Penemuan dalam artikel ini menunjukkan bahwa Imam ar-Razi menolak penggunaan hikmah sebagai ‘illat dengan alasan bahwa hikmah itu tidak dapat diketahui dengan pasti dan sifatnya tidak tetap untuk setiap hukum. Di sisi lain, Imam al-Amidi berpendapat bahwa hukum yang disertai dengan sifat yang jelas dapat mengandung hikmah yang tersembunyi. Persamaan dalam pemikiran kedua tokoh ini adalah penolakan terhadap ta’lilul ahkam bi al-hikmah. Mereka berpendapat bahwa hikmah sulit untuk ditemukan dan bersifat abstrak. Terdapat tiga perbedaan utama antara kedua tokoh tersebut: dalam metode, pemikiran, dan implikasi hukumnya.]

Mohammad ali Fayyazi, Habibullah Babaei

In religious culture, serving people has a special place. The divine saints have always been in the service of mankind and have given orders to their followers. The Holy Prophet (PBUH) introduced the degree of nearness to God as dependent on serving the individuals, and Imam Reza (AS) explains that serving others is a sign of the perfection of human intellect. In secular societies, the purpose of serving others is things like physical and mental health, or prosperity and development of the city and village in which a person lives, but serving in religious culture is the field of growth and excellence, human perfection, and closeness to God.The ethics of service in Razavi's tradition and teaching has such a wide scope that in addition to the activity of serving, the decision and intention of service are also subject to divine reward. This research examines the rules and principles of service ethics in three areas: "Ethics of service to the needy", "Ethics of kindness and generosity" and "Ethics of service for official agents" in the life and teachings of Imam Reza (AS). Imam Reza (AS) introduces serving the needy as a means of safety from the hardships of the Day of Judgment and recommends serving them to everyone. His Holiness’s behavior in the field of generosity and forgiveness has been such that the recipient of the service never feels ashamed. Imam Reza (AS) emphasizes the rulers of the society to be attentive to the situation of Muslims and the mass of the people and orders the officials to be equal and brotherly with the people. In the ethics of service in Razavi's way and teaching, the duties of the officials of the Islamic system are not only limited to Muslims, but they have the responsibility to provide service to all people under their government, regardless of their profession, and to respect their human dignity

Warsini Warsini

The purpose of enacting inclusive education in normal schools is so that there is no discrimination in the world of education so that children with special needs can study in regular schools. With this policy, it is certainly not easy for History teachers to be able to apply methods and strategies for children with special needs and regular children whose class has become one. Therefore it is necessary to have a work question reading strategy (BTK) with a portfolio model for children with special needs when learning takes place. Children with special needs do not always experience problems in learning, but when interacting with peers in regular classes there are certain things that must get special attention from the teacher, especially the supervising teacher to get optimal learning results. The method used is classroom action research. The results of the study show that the BTK strategy can improve learning outcomes and also that portfolio-based learning proves that it can improve the learning outcomes of children with special needs in history subjects.

Aastha Pant, Rashina Hoda, Simone V. Spiegler et al.

Ethics in AI has become a debated topic of public and expert discourse in recent years. But what do people who build AI - AI practitioners - have to say about their understanding of AI ethics and the challenges associated with incorporating it in the AI-based systems they develop? Understanding AI practitioners' views on AI ethics is important as they are the ones closest to the AI systems and can bring about changes and improvements. We conducted a survey aimed at understanding AI practitioners' awareness of AI ethics and their challenges in incorporating ethics. Based on 100 AI practitioners' responses, our findings indicate that majority of AI practitioners had a reasonable familiarity with the concept of AI ethics, primarily due to workplace rules and policies. Privacy protection and security was the ethical principle that majority of them were aware of. Formal education/training was considered somewhat helpful in preparing practitioners to incorporate AI ethics. The challenges that AI practitioners faced in the development of ethical AI-based systems included (i) general challenges, (ii) technology-related challenges and (iii) human-related challenges. We also identified areas needing further investigation and provided recommendations to assist AI practitioners and companies in incorporating ethics into AI development.

Blair Attard-Frost, David Gray Widder

Researchers, practitioners, and policymakers with an interest in AI ethics need more integrative approaches for studying and intervening in AI systems across many contexts and scales of activity. This paper presents AI value chains as an integrative concept that satisfies that need. To more clearly theorize AI value chains and conceptually distinguish them from supply chains, we review theories of value chains and AI value chains from the strategic management, service science, economic geography, industry, government, and applied research literature. We then conduct an integrative review of a sample of 67 sources that cover the ethical concerns implicated in AI value chains. Building upon the findings of our integrative review, we recommend three future directions that researchers, practitioners, and policymakers can take to advance more ethical practices across AI value chains. We urge AI ethics researchers and practitioners to move toward value chain perspectives that situate actors in context, account for the many types of resources involved in co-creating AI systems, and integrate a wider range of ethical concerns across contexts and scales.

Shimon Edelman

In its pragmatic turn, the new discipline of AI ethics came to be dominated by humanity's collective fear of its creatures, as reflected in an extensive and perennially popular literary tradition. Dr. Frankenstein's monster in the novel by Mary Shelley rising against its creator; the unorthodox golem in H. Leivick's 1920 play going on a rampage; the rebellious robots of Karel Čapek -- these and hundreds of other examples of the genre are the background against which the preoccupation of AI ethics with preventing robots from behaving badly towards people is best understood. In each of these three fictional cases (as well as in many others), the miserable artificial creature -- mercilessly exploited, or cornered by a murderous mob, and driven to violence in self-defense -- has its author's sympathy. In real life, with very few exceptions, things are different: theorists working on the ethics of AI completely ignore the possibility of robots needing protection from their creators. The present book chapter takes up this, less commonly considered, ethical angle of AI.