Marco Autili, Gianluca Filippone, Mashal Afzal Memon
et al.
Self-adaptive systems increasingly operate in close interaction with humans, often sharing the same physical or virtual environments and making decisions with ethical implications at runtime. Current approaches typically encode ethics as fixed, rule-based constraints or as a single chosen ethical theory embedded at design time. This overlooks a fundamental property of human-system interaction settings: ethical preferences vary across individuals and groups, evolve with context, and may conflict, while still needing to remain within a legally and regulatorily defined hard-ethics envelope (e.g., safety and compliance constraints). This paper advocates a shift from static ethical rules to runtime ethical reasoning for self-adaptive systems, where ethical preferences are treated as runtime requirements that must be elicited, represented, and continuously revised as stakeholders and situations change. We argue that satisfying such requirements demands explicit ethics-based negotiation to manage ethical trade-offs among multiple humans who interact with, are represented by, or are affected by a system. We identify key challenges, ethical uncertainty, conflicts among ethical values (including human, societal, and environmental drivers), and multi-dimensional/multi-party/multi-driver negotiation, and outline research directions and questions toward ethically self-adaptive systems.
The operationalization of ethics in the technical practices of artificial intelligence (AI) is facing significant challenges. To address the problem of ineffective implementation of AI ethics, we present our diagnosis, analysis, and interventional recommendations from a unique perspective of the real-world implementation of AI ethics through explainable AI (XAI) techniques. We first describe the phenomenon (i.e., the "symptoms") of ineffective implementation of AI ethics in explainable AI using four empirical cases. From the "symptoms", we diagnose the root cause (i.e., the "disease") being the dysfunction and imbalance of power structures in the sociotechnical system of AI. The power structures are dominated by unjust and unchecked power that does not represent the benefits and interests of the public and the most impacted communities, and cannot be countervailed by ethical power. Based on the understanding of power mechanisms, we propose three interventional recommendations to tackle the root cause, including: 1) Making power explicable and checked, 2) Reframing the narratives and assumptions of AI and AI ethics to check unjust power and reflect the values and benefits of the public, and 3) Uniting the efforts of ethical and scientific conduct of AI to encode ethical values as technical standards, norms, and methods, including conducting critical examinations and limitation analyses of AI technical practices. We hope that our diagnosis and interventional recommendations can be a useful input to the AI community and civil society's ongoing discussion and implementation of ethics in AI for ethical and responsible AI practice.
Large Language Models (LLMs) have rapidly evolved over the past few years and are currently evaluated for their efficacy within the domain of offensive cyber-security. While initial forays showcase the potential of LLMs to enhance security research, they also raise critical ethical concerns regarding the dual-use of offensive security tooling. This paper analyzes a set of papers that leverage LLMs for offensive security, focusing on how ethical considerations are expressed and justified in their work. The goal is to assess the culture of AI in offensive security research regarding ethics communication, highlighting trends, best practices, and gaps in current discourse. We provide insights into how the academic community navigates the fine line between innovation and ethical responsibility. Particularly, our results show that 13 of 15 reviewed prototypes (86.6\%) mentioned ethical considerations and are thus aware of the potential dual-use of their research. Main motivation given for the research was allowing broader access to penetration-testing as well as preparing defenders for AI-guided attackers.
Ivana Tutić Grokša, Ana Depope, Tijana Trako Poljak
et al.
Human reproduction has traditionally been an important issue in medical ethics. Advances in medical technology and the development of medically assisted reproduction (MAR) procedures are creating new bioethical dilemmas. This study is based on a quantitative approach using the survey method on a convenience sample of students (N=1097) from five universities from four fields of study – Medicine, Law, Theology and Philosophy – in Croatia, Greece and Italy. The aim of this study was to investigate students’ attitudes towards various aspects of medically assisted reproduction. Three hypotheses were tested using t-tests and ANOVA to examine differences in attitudes based on variables such as country, field of study, gender, year of study, religiosity, political orientation, financial status and size of their place of residence. Despite sharing a common Mediterranean cultural heritage, students from Italy showed a greater disapproval of MAR, but due to the small effect size, this difference should be interpreted with caution and the hypothesis could not be fully confirmed. In addition, Theology students had statistically significantly more negative attitudes toward MAR. Regarding differences in students’ socio-demographic characteristics, women, older students, individuals who are not religious and those who are politically left-oriented tended to have more liberal attitudes toward MAR. The results enable further reflection on the concept of Mediterranean Bioethics. These findings highlight how disciplinary background and religiosity shape ethical attitudes toward MAR within the Mediterranean context.
Kültürel çeşitliliğin din öğretimindeki yerini incelemeyi amaçlayan bu araştırmanın konusu, kültürel çeşitlilikle ilgili konuların, öğrenci yapısı bakımından çeşitlilik arz eden bir sınıfta, Din Kültürü ve Ahlak Bilgisi dersi özelinde nasıl sunulduğunu incelemektir. Araştırmada, nitel araştırma desenlerinden “durum çalışması” deseni kullanılmıştır. Araştırmaya ilişkin veriler görüşme ve katılımlı gözlem tekniklerinden yararlanılarak elde edilmiştir. Araştırmanın çalışma grubunu Adana ilinin Çukurova, Seyhan, Yüreğir ve Sarıçam merkez ilçelerinde bulunan toplam 15 ortaöğretim (Anadolu lisesi, Fen lisesi ve Mesleki ve Teknik Anadolu lisesi) kurumunda görev yapan 32 DKAB öğretmeni ve bu okullarda öğrenim gören 25 öğrenci oluşturmaktadır. Veriler 2022-2023 eğitim öğretim yılında toplanmıştır. Çalışma grubuyla görüşme yapılmış ve bu görüşmelerde araştırma için özel olarak geliştirilen yarı yapılandırılmış görüşme formu kullanılmıştır. Çalışma grubu oluşturulurken farklı kültürel çevrelere mensup öğrencilerin yer aldığı sınıflara ulaşılmaya gayret edilmiştir. Ayrıca DKAB dersinde, özellikle kültürel çeşitlilikle ilgili konuların işlendiği dönemde (yıllık plana göre) sınıf içi gözlemler yapılmıştır. Elde edilen veriler araştırmanın problemi çerçevesinde, belli tema ve kategorilere göre analiz edilmiş, ilgili bilimsel literatür ışığında tartışılmıştır. Araştırma sonucunda, çalışma grubunun yer aldığı farklı kültürlere mensup öğrencilerin yoğun olduğu sınıflarda, farklı din, dünya görüşü ve İslam içi yorumlar işlenirken nesnel ve öznel dil olarak kavramsallaştırılabilecek iki temel sunum biçiminin öne çıktığı anlaşılmıştır. Katılımcı görüşlerinde ve sınıf içi gözlemlerde kültürel farklılıkların genel olarak gözetildiği, özellikle tarafsızlık, kapsayıcılık, nesnellik vb. nitelikleri belirgin bir sunum dilinin öne çıkarıldığı, kimi özel durumlarda ise daha duygusal ve korumacı refleksleri olan öznel bir dile başvurulduğu anlaşılmıştır. Buradan hareketle din öğretiminde kültürel farklılıklara daha duyarlı, çok dilli-kültürlü yaklaşımların işe koşulmasının anlamlı olacağı söylenebilir.
Philosophy. Psychology. Religion, Islam. Bahai Faith. Theosophy, etc.
This essay is a response to James Sterba’s “An Ethics without God That Is Compatible with Darwinian Evolution.” As an atheist philosopher I show that atheist morality is essentially and thoroughly a secular morality, and that the most reasonable ethics are secular systems in that they do not require a God, gods, or goddesses. I go on to defend an atheist morality based on polls showing that countries with atheist populations are healthier than religious ones. Then I point out the sources of human morality, arguing that there is a common neighborly morality that matters, based on facts about who we are as a species, which includes the pre-human sources in the animal world. Finally, I mention how that Sterbaian Ethics, as it should henceforth be called, can succeed.
This article deals with a comparative study of the views of the Quran and the Gospels on the principle of “good versus evil.” The aim of this research is to analyze and compare the teachings of these two religious sources on responding to the undesirable actions of others and to present a comprehensive picture of different approaches in confronting evil. This research, using the comparative content analysis method, has examined and compared the views of the Quran and the Gospels on good versus evil. The data have been extracted from the original texts of the Quran and the Gospels and examined with an analytical-critical approach. The findings show that both sources emphasize goodness in response to the evil of others. However, fundamental differences in their approaches are evident. The Gospels emphasize absolute goodness and non-resistance to evil, while the Quran, while recommending goodness in response to evil, emphasizes the need to implement justice and confront oppression within the framework of protecting the rights of individuals and the interests of society. By examining the scope and scope, wisdom, limits, and conditions of goodness in response to evil from the perspectives of the Quran and the Gospels, this article shows that the Quran, by presenting a balanced, more comprehensive, and more consistent approach with the requirements of individual and social life, presents a more complete and wise picture of the concept of goodness in response to evil. This is while the Gospels emphasize more on the individual and spiritual aspects of this principle and less on its social and legal aspects.
ABSTRACT This article is a summarizing review on religiosity and consumer behavior. Review findings from marketing literature indicate that religiosity influences consumer outcomes like materialism, intolerance, ethics, and risk aversion. It also impacts consumer attitude toward religious products and economic shopping behavior. A conceptual framework is presented to depict how certain dimensions of religion can explain the psychological mechanisms underlying these effects. Specifically, we propose prayer (religious rituals), religious exclusivism and divine retribution (religious beliefs), frugality (religious values) and religious community involvement and religious identity (religious community) as possible antecedents that drive the previously established differences in consumer behavior. For each of these antecedents, we offer definitions and integrate research findings from psychology, religion and marketing to build testable propositions. This essay complements preceding work and at the same time expands and broadens it by developing theory regarding the causal linkages between religiosity and consumer outcomes.
Konsep Etika, Dan Moralitas, Sebagai Materi Dalam
et al.
Islamic Religious Education is an important element in the development of individual Muslim character. In this context, the concepts of ethics and morality play a central role in learning Islamic Religious Education. This article raises the urgency of integrating the concepts of ethics and morality in the Islamic Religious Education curriculum. Ethics and morality involve principles that govern human behavior, including values such as justice, kindness, compassion, honesty, and integrity in the Islamic context. Teaching ethics and morality in the Islamic Religious Education curriculum helps students understand these values and apply them in everyday life. The integration of ethics and morality in religious education shapes students' character and helps them make ethical decisions in various situations. In the long term, this approach also plays a role in shaping behavior in accordance with the teachings of the Islamic religion, contributing to the formation of a better society in accordance with the principles of their religion. Therefore, the concepts of ethics and morality must be the main elements in learning Islamic Religious Education.
Demoralization happens in millenial generation because of the negative influence of social media. Use social media without parental control make high crimes such as gambling, creating pornographic content, bullying, fraud, sharing fake news, and radicalism. It happen as negative impact of social media. Digital ethics is needed as a guide for a person or group of people to regulate their behavior in the digital era. Awareness, Responsibility, Integrity (honesty), Virtue must be the characteristics of the millennial generation going to the era of society 5.0. This research is using a qualitative approach by descriptive method of literature analysis. Islamic Religious Education as the basis formation of characters and morals of students must be able to take preventive action to press the negative impacts from technological transformation, one of which is through the teaching of "Adab Using Social Media". Education must be able to create quality and morality human resources in society 5.0 era with the concept of a human-centered and technology-based society. Digital ethics should be integrated with all subjects in the school, remembering the urgency of digital ethics in creating a safe and comfortable digital space and respecting humanity
Teacher ethics are essential to ensure the efficient and effective operation of education. Educators play a crucial role in fostering the growth and development of students' potential. This article aims to explore the significance of ethics as both a value and a control system for professionals in the field of Islamic religious education during the 5.0 era. The research method employs a qualitative approach by conducting a literature review. Scientific references, including books, journals, and encyclopedias, as well as the Law on Teachers and Lecturers, are used to emphasize the importance of ethics for Islamic religious educators. The importance of ethical conduct for Islamic religious education teachers within the teaching profession is encompassed by five standards of ethical behavior. These standards include: (1) ethics toward oneself, where teachers must exhibit patience, dedication, and seek support from family; (2) ethics toward students, as teachers are role models and represent the future of education, and must possess refined personal competencies fortified by ethical standards; (3) ethics toward student guardians; (4) ethics toward colleagues; (5) ethics toward society; and (6) ethics toward religion. This aspect requires teachers to demonstrate politeness, authority, activeness, and proficiency in collaborating with colleagues, superiors, parents, and the community, in order to efficiently perform the profession of Islamic education. Abstrak: Etika guru adalah fondasi penting untuk memastikan berjalannya pendidikan dengan lancar dan efektif. Guru memiliki peran kunci dalam mendorong pertumbuhan dan perkembangan potensi peserta didik. Artikel ini bertujuan untuk membahas urgensi etika sebagai sebuah nilai dan system kontrol profesi guru pendidikan agama Islam era 5.0. Metode penelitian menggunakan studi pustaka dengan pendekatan kualitatif. Referensi-referensi ilmiah berupa buku, jurnal, ensiklopedia dan Undang-undang Guru dan Dosen digunakan untuk menyederhanakan urgensi etika bagi seorang pendidik agama Islam. Urgensi etika guru pendidikan agama Islam terkait profesi keguruan, ada lima yang menjadi ruang lingkup etika keguruan, yakni; (1) etika terhadap diri sendiri, di mana guru harus bersikap sabar, sepenuh hati dalam tugasnya, dan mendapatkan dukungan dari keluarga; (2) etika terhadap peserta didik, guru harus menjadi teladan dan cerminan pendidikan masa depan, dengan kompetensi kepribadian yang baik yang diperkuat oleh etika; (3) etika terhadap wali murid; (4) etika terhadap rekan sejawat; (5) etika terhadap masyarakat; (6) etika terhadap agama. Aspek terakhir ini menuntut guru memiliki sikap yang sopan, berwibawa, aktif, dan kemampuan kerja sama yang baik, baik dengan rekan sekerja, atasan, orang tua, maupun masyarakat, demi menjalankan profesi pendidikan Islam dengan efektif.
ABSTRACTIt is intuitive to think that divine transcendence is incompatible with the sacredness of nature, especially when transcendence is combined with the idea that God alone is valuable. Divine transcendence seems to demote this‐worldly values in favor of union with God in a disembodied afterlife. Divine transcendence also seems to legitimize hierarchies, including male–female and human‐nature hierarchies. Divine immanence seems a better alternative. This set of intuitions about transcendence appears regularly in the field of Religion and Ecology, sometimes as an implicit backdrop rather than an explicit position. This backdrop needs to be thematized and evaluated. For those with ecological concerns, divine transcendence and divine immanence need not be mutually exclusive. Rather, divine transcendence (understood non‐contrastively) complements divine immanence and is compatible with both animist and polytheist cosmologies. The extent of this mutual compatibility and its importance for environmental concerns has yet to be fully articulated.
Research and activism have increasingly denounced the problematic environmental record of the infrastructure and value chain underpinning Artificial Intelligence (AI). Water-intensive data centres, polluting mineral extraction and e-waste dumping are incontrovertibly part of AI's footprint. In this article, I turn to areas affected by AI-fuelled environmental harm and identify an ethics of resistance emerging from local activists, which I term 'elemental ethics'. Elemental ethics interrogates the AI value chain's problematic relationship with the elements that make up the world, critiques the undermining of local and ancestral approaches to nature and reveals the vital and quotidian harms engendered by so-called intelligent systems. While this ethics is emerging from grassroots and Indigenous groups, it echoes recent calls from environmental philosophy to reconnect with the environment via the elements. In empirical terms, this article looks at groups in Chile resisting a Google data centre project in Santiago and lithium extraction (used for rechargeable batteries) in Lickan Antay Indigenous territory, Atacama Desert. As I show, elemental ethics can complement top-down, utilitarian and quantitative approaches to AI ethics and sustainable AI as well as interrogate whose lived experience and well-being counts in debates on AI extinction.
Olumide Adisa, Enio Alterman Blay, Yasaman Asgari
et al.
Complexity science, despite its broad scope and potential impact, has not kept pace with fields like artificial intelligence, biotechnology and social sciences in addressing ethical concerns. The field lacks a comprehensive ethical framework, leaving us, as a community, vulnerable to ethical challenges and dilemmas. Other areas have gone through similar experiences and created, with discussions and working groups, their guides, policies and recommendations. Therefore, here we highlight the critical absence of formal guidelines, dedicated ethical committees, and widespread discussions on ethics within the complexity science community. Drawing on insights from the disciplines mentioned earlier, we propose a roadmap to enhance ethical awareness and action. Our recommendations include (i) initiating supportive mechanisms to develop ethical guidelines specific to complex systems research, (ii) creating open-access resources, and (iii) fostering inclusive dialogues to ensure that complexity science can responsibly tackle societal challenges and achieve a more inclusive environment. By initiating this dialogue, we aim to encourage a necessary shift in how ethics is integrated into complexity research, positioning the field to address contemporary challenges more effectively.
Conrad Sanderson, Emma Schleiger, David Douglas
et al.
While the operationalisation of high-level AI ethics principles into practical AI/ML systems has made progress, there is still a theory-practice gap in managing tensions between the underlying AI ethics aspects. We cover five approaches for addressing the tensions via trade-offs, ranging from rudimentary to complex. The approaches differ in the types of considered context, scope, methods for measuring contexts, and degree of justification. None of the approaches is likely to be appropriate for all organisations, systems, or applications. To address this, we propose a framework which consists of: (i) proactive identification of tensions, (ii) prioritisation and weighting of ethics aspects, (iii) justification and documentation of trade-off decisions. The proposed framework aims to facilitate the implementation of well-rounded AI/ML systems that are appropriate for potential regulatory requirements.
Human-nonhuman sound interaction and technologies aim to bridge the gap of inter-species communication. While they emerge from attempts to understand and communicate with nonhumans, they also raise questions on the ethics of nonhuman data use, for example regarding the unintended consequences such data extraction can have to nonhumans. In this paper, we discuss power relations and aspects of representation in nonhuman data practices, and their potential critical implications to nonhumans. Drawing from prior research on data ethics and posthumanities, we conceptualize two challenges of nonhuman data ethics for the design of Human-Nonhuman Interaction (HNI) and technologies in sound ecologies. We provide takeaways for how sensitivities toward nonhuman stakeholders can be considered in the design of HNI in the context of sound ecologies.
Beginning with images of rampant destruction and violence in our day, Paul Ricœur’s reflections on the political paradox and his “little ethics” (contained in Oneself as Another) are responses to peace and understanding. Ricœur is concerned with questions not only of narrative and embodiment, but also of violence. In situating his theory of personal identity as well as narrative in a country’s identity, is there a role for overcoming violence in understanding oneself through one’s nationality? How might the question of personal and national identity help us understand ethics and politics as mirroring one another, even in cases of religious peace-building?
ABSTRACTThis article considers the methodological limits and possibilities of a cultural turn in comparative religious ethics by “translating” the Latin American Indigenous meanings of buen vivir (living well), a subsistent mode of interdependent flourishing resistant to Western models of extractive development amid the Anthropocene. It problematizes the methodological challenge of translating Indigenous cultures from within a Western colonial political economy that has historically relegated Indigenous Americans to the primitive level of savage inferiority according to a stadial theory of socioeconomic development. However, constructive methodological options for translating Indigenous cultures emerge from the Journal of Religious Ethics's existing conversations about comparative religious ethics. On the one hand, recent critical anthropology and ethnography, abetted by intellectual history, provide tools for ethicists in the recovery of Indigenous critiques and meanings against longstanding Western cultural patterns. On the other hand, nativizing the concept of the religious classic thematizes the normative dimensions of Indigenous cultures, demonstrating how the translation of buen vivir points to intercultural dialogue rather than cooptation and manipulation.