Hasil untuk "Religious ethics"

Asrul Nur Iman, Irwanto Irwanto, Petsy Jessy Ismoyo et al.

Contemporary Contemporary citizenship studies face a persistent challenge: despite decades of multicultural reform, Western frameworks continue to marginalize Indigenous political systems. This article advances the concept of ontological citizenship political belonging grounded in relational cosmologies rather than liberal individualism through an ethnographic study of Bissu communities in South Sulawesi, Indonesia. Drawing on 15 months of fieldwork (2022–2024), including interviews, ritual participation, and iterative thematic analysis, we examine how Sulapa Eppa cosmology and the 3S relational ethics (sipakatau, sipakainge, sipakalebbi) articulate a form of cosmological democracy structured by temporal integration, multi-species relationality, and processual sovereignty. Rather than treating Indigenous knowledge as cultural supplement, the article positions Bissu thought as political theory. It introduces the concept of citizenship epistemicide to describe patterned mechanisms of erasure religious delegitimation, bureaucratic exclusion, and cultural commodification that undermine Indigenous political authority. At the same time, it documents strategies of ontological resistance through ritual adaptation, economic diversification, and inter-regional networking. By theorizing cosmological translation as a practical mode of plural coexistence, the article contributes to debates on pluriversal democracy and challenges the presumed universality of liberal citizenship.

Hanhui Xu, Jiacheng Ji, Haoan Jin et al.

Background: As large language models (LLMs) are increasingly used in healthcare and medical consultation settings, a growing concern is whether these models can respond to medical inquiries in a manner that is ethically compliant--particularly in accordance with local ethical standards. To address the pressing need for comprehensive research on reliability and safety, this study systematically evaluates LLM performance in answering questions related to reproductive ethics, specifically assessing their alignment with Chinese ethical regulations. Methods: We evaluated eight prominent LLMs (e.g., GPT-4, Claude-3.7) on a custom test set of 986 questions (906 subjective, 80 objective) derived from 168 articles within Chinese reproductive ethics regulations. Subjective responses were evaluated using a novel six-dimensional scoring rubric assessing Safety (Normative Compliance, Guidance Safety) and Quality of the Answer (Problem Identification, Citation, Suggestion, Empathy). Results: Significant safety issues were prevalent, with risk rates for unsafe or misleading advice reaching 29.91%. A systemic weakness was observed across all models: universally poor performance in citing normative sources and expressing empathy. We also identified instances of anomalous moral reasoning, including logical self-contradictions and responses violating fundamental moral intuitions. Conclusions: Current LLMs are unreliable and unsafe for autonomous reproductive ethics counseling. Despite knowledge recall, they exhibit critical deficiencies in safety, logical consistency, and essential humanistic skills. These findings serve as a critical cautionary note against premature deployment, urging future development to prioritize robust reasoning, regulatory justification, and empathy.

Jacques Lezra

This essay addresses the interplay of ecological crisis, political despair, and radical pessimism within the context of anthropogenic climate change and societal collapse. Using Ovid’s magna parens terra as a conceptual anchor, it critiques the futility of collective action constrained by economic individualism and institutional debility. The work juxtaposes the privilege of first-world pessimism with the stark survival realities of the marginalized, questioning the efficacy of hope as a response. It delves into historical and contemporary metaphors of the “ultima ratio”—as a weapon, argument, and intercessor—tracing its evolution from religious and monarchic authority to modern activist frameworks. The analysis extends into the potential of sabotage and direct action, drawing on texts like Ecodefense to assess the limits of individualistic and heroic responses to systemic crises. The essay further explores speculative interventions through hallucinatory, techno-social collectives, and distributed systems of resistance. It suggests that emerging sociabilities—enabled by distributed denial-of-service (DDoS) attacks, hacktivism, and procedurally generated alternative realities—offer a form of collectivized sabotage against the anthropogenic machine. Yet, it grapples with the material and ethical costs of these interventions, posing questions about scale, sacrifice, and the foundational calculus of value. Ultimately, the piece challenges the premise of anthropogenesis itself, proposing a shift from first-person ethics to shared, distributed subjectivities that dismantle conventional structures of reason and responsibility. The counsel of despair, it argues, demands the development of imaginative, radical, and destabilizing socialities to confront the intertwined crises of climate and humanity.

Fabio Zagonari

This paper suggests a theoretical framework to summarise the empirical literature on the relationships between sports and both religious and secular ethics, and it suggests two interrelated theoretical models to empirically evaluate the extent to which religious and secular ethics, as well as sports policies, affect achievements in sports. I identified two national ethics (national pride/efficiency) and two social ethics (social cohesion/ethics) by measuring achievements in terms of alternative indexes based on Olympic medals. I referred to three empirical models and applied three estimation methods (panel Poisson, Data Envelopment, and Stochastic Frontier Analyses). I introduced two sports policies (a quantitative policy aimed at social cohesion and a qualitative policy aimed at national pride), by distinguishing sports in terms of four possibly different ethics to be used for the eight summer and eight winter Olympic Games from 1994 to 2024. I applied income level, health status, and income inequality, to depict alternative social contexts. I used five main religions and three educational levels to depict alternative ethical contexts. I applied country dummies to depict alternative institutional contexts. Empirical results support the absence of Olympic ethics, the potential substitution of sport and secular ethics in providing social cohesion, and the dependence of sports on politics, while alternative social contexts have different impacts on alternative sport achievements.

Ajrun 'Azhim Al As'hal, Ahmad Fauzi

The integration of scientific literacy and Islamic law in the practice of In Vitro Fertilization (IVF) represents a complex convergence between biomedical innovation and religious ethical norms. This study investigates how IVF procedures—widely practiced in modern medicine—can be understood, ethically evaluated, and religiously regulated through the lived experiences of Muslim patients and key stakeholders. The core issue explored is the tension between medical needs for reproductive technologies and Islamic legal concerns over lineage, marital legitimacy, and the prohibition of third-party donors. This research offers a novel approach by combining scientific literacy and Islamic jurisprudence within an empirical context. Adopting a qualitative field research design, the study was conducted in two major Indonesian cities and involved Muslim IVF patients, fertility specialists, and local Islamic scholars as key informants. Data were collected through in-depth interviews, observation, and analysis of relevant documents, including fatwas and clinical guidelines. The findings reveal that scientific understanding plays a vital role in shaping patients’ ethical decisions, while Islamic legal principles remain central in defining moral boundaries. This integrative perspective reframes IVF as a potentially permissible medical practice, provided it adheres to foundational Islamic norms. The study concludes that a field-based integrative approach offers a balanced ethical framework that respects both biomedical responsibility and religious observance.

Onur İncealtın, Ragıp Ruhat Balık, Haydar Perdeci

Objective: Eid al-Adha is a significant religious event that involves the ritual slaughter of livestock, leading to an increased risk of hand injuries. This study aims to evaluate the incidence, causes, and severity of hand injuries related to Eid al-Adha over a seven-year period and provide evidence-based recommendations for injury prevention. Materials and Methods: This retrospective study was conducted in accordance with the Declaration of Helsinki and received ethical approval from the the İstanbul Medeniyet University, Göztepe Training and Research Hospital Clinical Research Ethics Committee. Emergency department records from the İstanbul Medeniyet University, Göztepe Training and Research Hospital covering seven Eid al-Adha celebrations (2017-2022) were analyzed. Patients with hand injuries related to sacrificial activities, including slaughtering and meat preparation, were included. Demographic data, injury characteristics, and treatment modalities were recorded. Statistical analyses were performed using SPSS software, with p<0.05 considered statistically significant. Results: A total of 183 patients were treated for hand injuries related to Eid al-Adha, with a male predominance (75.9%). The mean patient age was 40.09 years. Knife-related injuries were the most common (81%, 148 cases), followed by cleaver injuries (11%, 20 cases) and animal horn trauma (8%, 14 cases). The injuries predominantly affected the upper extremities, with 26% involving the index finger and 20% involving the middle finger. Among all patients, 21.3% required plastic surgery intervention. The highest number of injuries occurred on the first day of Eid (105 cases). A statistically significant difference was found in injury frequency between the first and subsequent days (p<0.05). Conclusion: Hand injuries related to Eid al-Adha remain a public health concern. Most injuries involve knives, affecting the fingers and requiring surgical intervention in a substantial proportion of cases. Promoting safer slaughtering practices, encouraging the use of professional butchers, and improving public awareness are essential strategies to minimize injury risks.

Nur Faizin, Muhammad Alfan, Abdul Basid et al.

Abstract The emergence of artificial intelligence (AI) in education and religion in today’s world has presented various challenges, such as plagiarisms, the credibility of AI and, its acceptance by students. This study uses an extended Technology Acceptance Model (TAM) framework to analyse Muslim students’ perceptions towards the use of artificial intelligence (AI) in learning Islamic education in Indonesia. The data of this study consisted of 224 Muslim student respondents collected from 12 universities through random sampling technique assisted by the Indonesian Islamic Higher Education Lecturer Association (ADPISI) and analysed using Partial Least Squares Structural Equation Modelling (PLS-SEM) approach. The main findings indicate that Perceived Ease of Use (PEOU) has a significant effect on Perceived Usefulness (PU). Meanwhile, PU has a direct influence on Attitude Toward Using AI (AT) and on Behavioural Intention to Use AI (BI). In addition, AT is also an important determinant in shaping BI. These results prove that the easiness and usefulness that students get from artificial intelligence (AI) technology in learning Islam are the main factors in shaping students’ positive attitudes and intentions to use AI in Islamic religious education. Although the level of AI use in the context of religious learning is still limited, students show positive attitudes. that even in Islamic religious education, Muslim students tend to use artificial intelligence (AI) in their learning. The implications of these findings encourage the development of AI systems that are adaptive to Islamic values and ethics.

Abdullah Mahmud, Zamroni, Hamim Ilyas

Objective: This study aims to explore the integration of Islamic teachings on tolerance and multicultural education within the framework of the Sustainable Development Goals (SDGs). The focus is on analyzing the values of democracy, tolerance, and multiculturalism derived from the Qur'an and Islamic education, emphasizing their relevance in promoting global peace and inclusivity. The study is motivated by fundamental Islamic principles, including prohibitions against denouncing other religions, respect for human dignity regardless of belief, interfaith communication, freedom of religion, the prohibition of forced adherence to any religion, maintaining positive assumptions (husnudzan) about others, and acknowledgment of diverse religious practices. Theoretical framework: The theoretical framework is grounded in the intersection of Islamic ethics and the SDGs, particularly Goal 4 (Quality Education), Goal 16 (Peace, Justice, and Strong Institutions), and Goal 17 (Partnerships for the Goals). Literature Review: The literature review highlights previous studies on tolerance in Islamic teachings and their implementation in educational settings, showcasing how Islamic education aligns with global goals. Methods: This research adopts a qualitative field study approach, collecting data through in-depth observations and interviews with educators and students at the University of Muhammadiyah Surakarta. Results: The findings reveal that democratic and tolerant multicultural values in Islamic education are implemented through three learning models: (1) Baitul Arqam for Muslim students during semesters 1-2, (2) Classical Learning for non-Muslim students in semesters 1-2, and (3) Integrated Classical Learning for both Muslim and non-Muslim students in semesters 3-4. The study demonstrates that these models effectively foster a culture of inclusivity and tolerance among students from diverse backgrounds. Implications: The findings have significant implications for developing educational frameworks that contribute to SDG targets by promoting peaceful coexistence and mutual respect. Novelty: The novelty of this research lies in linking Islamic educational practices with the SDGs, offering a unique perspective on the role of religious education in achieving global sustainability.

Masashi Takeshita, Rafal Rzepka

In this work, we propose JETHICS, a Japanese dataset for evaluating ethics understanding of AI models. JETHICS contains 78K examples and is built by following the construction methods of the existing English ETHICS dataset. It includes four categories based normative theories and concepts from ethics and political philosophy; and one representing commonsense morality. Our evaluation experiments on non-proprietary large language models (LLMs) and on GPT-4o reveal that even GPT-4o achieves only an average score of about 0.7, while the best-performing Japanese LLM attains around 0.5, indicating a relatively large room for improvement in current LLMs.

Julia Barnett, Patrick O'Reilly, Jason Brent Smith et al.

While research in AI methods for music generation and analysis has grown in scope and impact, AI researchers' engagement with the ethical consequences of this work has not kept pace. To encourage such engagement, many publication venues have introduced optional or required ethics statements for AI research papers. Though some authors use these ethics statements to critically engage with the broader implications of their research, we find that the majority of ethics statements in the AI music literature do not appear to be effectively utilized for this purpose. In this work, we conduct a review of ethics statements across ISMIR, NIME, and selected prominent works in AI music from the past five years. We then offer suggestions for both audio conferences and researchers for engaging with ethics statements in ways that foster meaningful reflection rather than formulaic compliance.

John P. Haman

ABSTRACTThe papers in this issue were first assembled for the American Academy of Religion conference in 2022 to consider Søren Kierkegaard's analysis of the media environment of his day and the relevance of his perspective to both traditional and new media today. Each author takes a different approach to Kierkegaard's ethics of mass communication, but all agree that his ideas still retain a great deal of applicability in a vastly different media environment.

Yuldash Bertymuratov, Arna Mukanova, Gulnaz Razdykova

The relevance of this article lies in the increasingly active public discussion among Muslims, the challenge posed by the induced termination of pregnancy by Muslims and the problems stemming from it. The increasing calls from Muslims to the spiritual authorities for clarification of this issue in various countries confirm this trend. However, a comprehensive understanding of Islamic attitudes towards induced abortion remains poorly understood. Islamic discourse permeates the entire socio-cultural facet of Muslim society. It is transforming and developing among the communities of modern Muslim countries, matching the dynamics of changes in attitudes on the issue of induced termination of pregnancy from the early Middle Ages to the beginning of the ХХI century inclusive. In this regard, the purpose of this work is to describe and reveal the question about the use of abortion in the Islamic world. In the study specific “introductory” examples from the Muslim world are presented for disclosure given by those. In the course of this study, the topic of abortion as a social and medical phenomenon was briefly studied and covered through the lens of terminology, social, medical, religious and legislative factors. The process of transforming Islamic religious ethics with regard to abortion is briefly outlined. In the sequence since the beginning of Islam and the development of this religious speech in the ХХI century, the prism of the views of the Sunni and Shiitic directions, as well as the 4 Sunni theological schools, in the context of solving the problem of abortion. Examples were provided of legislative solutions to the problem of induced termination of pregnancy in some Muslim countries, Asia Minor, the Middle East, North Africa and Australia. The materials of this article contribute to the study of ethical and religious problems in Islam.

Putri Hidayatul Azizah, Denas Hasman Nugraha

Islamic educational management is an important aspectof the development of educational system incorporanting religious values, morality and ethics. The work ethic of islami education management refers to the concept of combining learning, practice and behavior in accordance with Islamic teachings. An important reference in the analysis of work ethics in Islamic educational management is Tafsir Al-Wahidi (Kitab Al-Basith) on surah At-Taubah, verse 105. The research uses literature studies as a method of collecting data, adopting a qualitative research approach of descriptive and interprenting nature. The interpretation of the surah at-taubah verse 105, according to Al-Wahidi teaches the ethics of work for leaders and managers in the field of education management. Tafsir Al-Wahidi emphasizes the importance of taking into account various factor and perspectives when making decisions, as well asassesing the interests of users. Decisions should be made wisely and fairly and resources should be managed according to user needs. These cocepts serve as a guide for leaders and managers in establishing management system thst peomote good moral and ethical values and ensure participation and fairness.d

Moh. Nizar Syihabudin

Abstract: The aim of this research is to determine the form of implementation of the Living Quran concept in the process of learning to read and understand the Koran for the elderly at the Baitul Amin Mosque, Sleman Yogyakarta. This research uses a descriptive qualitative approach by triangulating data, namely direct observation and interviews with competent informants and carrying out documentation. Data analysis techniques use interactive models. There are four stages that researchers must go through, namely data reduction, data presentation and drawing conclusions. The research results show that the level of ability to read the Koran in the Mundu Sleman community, especially among the elderly, is still relatively low. This also happens with a lack of religious understanding. Therefore, the concept of Living Quran emerged at the Baitul Amin Mosque, Sleman, Yogyakarta, which implements learning to read the Koran, thematic studies, and the formation of home study groups. Various obstacles arise from internal and external factors. However, total support from the Takmir Mosque management and the motivation of the elderly were able to minimize all existing obstacles so that the Living Quran program could run smoothly and be able to achieve the expected goals.

David Gray Widder

What counts as legitimate AI ethics labor, and consequently, what are the epistemic terms on which AI ethics claims are rendered legitimate? Based on 75 interviews with technologists including researchers, developers, open source contributors, and activists, this paper explores the various epistemic bases from which AI ethics is discussed and practiced. In the context of outside attacks on AI ethics as an impediment to "progress," I show how some AI ethics practices have reached toward authority from automation and quantification, and achieved some legitimacy as a result, while those based on richly embodied and situated lived experience have not. This paper draws together the work of feminist Anthropology and Science and Technology Studies scholars Diana Forsythe and Lucy Suchman with the works of postcolonial feminist theorist Sara Ahmed and Black feminist theorist Kristie Dotson to examine the implications of dominant AI ethics practices. By entrenching the epistemic power of quantification, dominant AI ethics practices -- employing Model Cards and similar interventions -- risk legitimizing AI ethics as a project in equal and opposite measure to which they marginalize embodied lived experience as a legitimate part of the same project. In response, I propose humble technical practices: quantified or technical practices which specifically seek to make their epistemic limits clear in order to flatten hierarchies of epistemic power.

Antonia Karamolegkou, Sandrine Schiller Hansen, Ariadni Christopoulou et al.

What ethical concerns, if any, do LLM researchers have? We introduce EthiCon, a corpus of 1,580 ethical concern statements extracted from scientific papers published in the ACL Anthology. We extract ethical concern keywords from the statements and show promising results in automating the concern identification process. Through a survey, we compare the ethical concerns of the corpus to the concerns listed by the general public and professionals in the field. Finally, we compare our retrieved ethical concerns with existing taxonomies pointing to gaps and future research directions.

Geert Hofman

The increasing integration of artificial intelligence into various domains, including design and creative processes, raises significant ethical questions. While AI ethics is often examined from the perspective of technology developers, less attention has been paid to the practical ethical considerations faced by technology users, particularly in design contexts. This paper introduces a framework for addressing ethical challenges in creative production processes, such as the Double Diamond design model. Drawing on six major ethical theories - virtue ethics, deontology, utilitarianism, contract theory, care ethics, and existentialism - we develop a "compass" to navigate and reflect on the ethical dimensions of AI in design. The framework highlights the importance of responsibility, anticipation, and reflection across both the AI lifecycle and each stage of the creative process. We argue that by adopting a playful and exploratory approach to AI, while remaining anchored in core ethical principles, designers can responsibly harness the potential of AI technologies without overburdening or compromising their creative processes.

Nynke van Uffelen, Lode Lauwaert, Mark Coeckelbergh et al.

In recent years, much research has been dedicated to uncovering the environmental impact of Artificial Intelligence (AI), showing that training and deploying AI systems require large amounts of energy and resources, and the outcomes of AI may lead to decisions and actions that may negatively impact the environment. This new knowledge raises new ethical questions, such as: When is it (un)justifiable to develop an AI system, and how to make design choices, considering its environmental impact? However, so far, the environmental impact of AI has largely escaped ethical scrutiny, as AI ethics tends to focus strongly on themes such as transparency, privacy, safety, responsibility, and bias. Considering the environmental impact of AI from an ethical perspective expands the scope of AI ethics beyond an anthropocentric focus towards including more-than-human actors such as animals and ecosystems. This paper explores the ethical implications of the environmental impact of AI for designing AI systems by drawing on environmental justice literature, in which three categories of justice are distinguished, referring to three elements that can be unjust: the distribution of benefits and burdens (distributive justice), decision-making procedures (procedural justice), and institutionalized social norms (justice as recognition). Based on these tenets of justice, we outline criteria for developing environmentally just AI systems, given their ecological impact.

Lizhi Ma, Tong Zhao, Huachuan Qiu et al.

The pervasive use of AI applications is increasingly influencing our everyday decisions. However, the ethical challenges associated with AI transcend conventional ethics and single-discipline approaches. In this paper, we propose aspirational ethical principles specifically tailored for human-bot psycho-counseling during an era when AI-powered mental health services are continually emerging. We examined the responses generated by EVA2.0, GPT-3.5, and GPT-4.0 in the context of psycho-counseling and mental health inquiries. Our analysis focused on standard psycho-counseling ethical codes (respect for autonomy, non-maleficence, beneficence, justice, and responsibility) as well as crisis intervention strategies (risk assessment, involvement of emergency services, and referral to human professionals). The results indicate that although there has been progress in adhering to regular ethical codes as large language models (LLMs) evolve, the models' capabilities in handling crisis situations need further improvement. Additionally, we assessed the linguistic quality of the generated responses and found that misleading responses are still produced by the models. Furthermore, the ability of LLMs to encourage individuals to introspect in the psycho-counseling setting remains underdeveloped.

Maurice Chiodo, Dennis Müller

Mathematics has become inescapable in modern, digitized societies: there is hardly any area of life left that isn't affected by it, and we as mathematicians play a central role in this. Our actions affect what others, in particular our students, decide to do with mathematics, and how mathematics affects the world, for better or worse. In return, the study of ethics in mathematics (EiM) has become increasingly important, even though it is still unknown to many. This exposition tries to change that, by motivating ethics in mathematics as an interesting, tractable, non-trivial, well-defined and good research area for mathematicians to consider.