Recognizing how technical systems can embody social values or cause harms, human-computer interaction (HCI) research often approaches addressing values and ethics in design by creating tools to help tech workers integrate social values into the design of products. While useful, these approaches usually do not consider the politics embedded in the broader processes, organizations, social systems, and governance structures that affect the types of actions that tech workers can take to address values and ethics. This paper argues that creating infrastructures to support values and ethics work, rather than tools, is an approach that takes these broader processes into account and opens them up for (re)design. Drawing on prior research conceptualizing infrastructures from science \& technology studies and media studies, this paper outlines conceptual insights from infrastructures studies that open up new tactics for HCI researchers and designers seeking to support values and ethics in design.
Sahibzada Farhan Amin, Sana Athar, Anja Feldmann
et al.
Internet measurement research is essential for understanding, improving, and securing Internet infrastructure. However, its methods often involve large-scale data collection and user observation, raising complex ethical questions. While recent research has identified ethical challenges in Internet measurement research and laid out best practices, little is known about how researchers actually make ethical decisions in their research practice. To understand how these practices take shape day-to-day from the perspective of Internet measurement researchers, we interviewed 16 researchers from an Internet measurement research group in the EU. Through thematic analysis, we find that researchers deal with five main ethical challenges: privacy and consent issues, the possibility of unintended harm, balancing transparency with security and accountability, uncertain ethical boundaries, and hurdles in the ethics review process. Researchers address these by lab testing, rate limiting, setting up clear communication channels, and relying heavily on mentors and colleagues for guidance. Researchers express that ethical requirements vary across institutions, jurisdictions and conferences, and ethics review boards often lack the technical knowledge to evaluate Internet measurement research. We also highlight the invisible labor of Internet measurement researchers and describe their ethics practices as craft knowledge, both of which are crucial in upholding responsible research practices in the Internet measurement community.
Applied ethics is ubiquitous in most domains, requiring much deliberation due to its philosophical nature. Varying views often lead to conflicting courses of action where ethical dilemmas become challenging to resolve. Although many factors contribute to such a decision, the major driving forces can be discretized and thus simplified to provide an indicative answer. Knowledge representation and reasoning offer a way to explicitly translate abstract ethical concepts into applicable principles within the context of an event. To achieve this, we propose ApplE, an Applied Ethics ontology that captures philosophical theory and event context to holistically describe the morality of an action. The development process adheres to a modified version of the Simplified Agile Methodology for Ontology Development (SAMOD) and utilizes standard design and publication practices. Using ApplE, we model a use case from the bioethics domain that demonstrates our ontology's social and scientific value. Apart from the ontological reasoning and quality checks, ApplE is also evaluated using the three-fold testing process of SAMOD. ApplE follows FAIR principles and aims to be a viable resource for applied ethicists and ontology engineers.
Elisa Quintarelli, Fabio Alberto Schreiber, Kostas Stefanidis
et al.
Ethics has become a major concern to the information management community, as both algorithms and data should satisfy ethical rules that guarantee not to generate dishonourable behaviours when they are used. However, these ethical rules may vary according to the situation-the context-in which the application programs must work. In this paper, after reviewing the basic ethical concepts and their possible influence on data management, we propose a bipartite conceptual model, composed of the Context Dimensions Tree (CDT), which describes the possible contexts, and the Ethical Requirements Tree (ERT), representing the ethical rules necessary to tailor and preprocess the datasets that should be fed to Data Analysis and Learning Systems in each possible context. We provide some examples and suggestions on how these conceptual tools can be used.
As emerging technologies continue to shape society, there is a growing emphasis on the need to engage with design ethics as it unfolds in practice to better capture the complexities of ethical considerations embedded in day-to-day work. Positioned within the broader "turn to practice" in HCI, the review characterizes this body of work in terms of its motivations, conceptual frameworks, methodologies, and contributions across a range of design disciplines and academic databases. The findings reveal a shift away from static and abstract ethical frameworks toward an understanding of ethics as an evolving, situated, and inherent aspect of design activities, one that can be cultivated and fostered collaboratively. This review proposes six future directions for establishing common research priorities and fostering the field's growth. While the review promotes cross-disciplinary dialogue, we argue that HCI research, given its cumulative experience with practice-oriented research, is well-equipped to guide this emerging strand of work on design ethics.
Benjamin L. Allen, Benjamin L. Allen, Andrew J. Abraham
et al.
Killing animals is a ubiquitous human activity consistent with our predatory and competitive ecological roles within the global food web. However, this reality does not automatically justify the moral permissibility of the various ways and reasons why humans kill animals – additional ethical arguments are required. Multiple ethical theories or frameworks provide guidance on this subject, and here we explore the permissibility of intentional animal killing within (1) consequentialism, (2) natural law or deontology, (3) religious ethics or divine command theory, (4) virtue ethics, (5) care ethics, (6) contractarianism or social contract theory, (7) ethical particularism, and (8) environmental ethics. These frameworks are most often used to argue that intentional animal killing is morally impermissible, bad, incorrect, or wrong, yet here we show that these same ethical frameworks can be used to argue that many forms of intentional animal killing are morally permissible, good, correct, or right. Each of these ethical frameworks support constrained positions where intentional animal killing is morally permissible in a variety of common contexts, and we further address and dispel typical ethical objections to this view. Given the demonstrably widespread and consistent ways that intentional animal killing can be ethically supported across multiple frameworks, we show that it is incorrect to label such killing as categorically unethical. We encourage deeper consideration of the many ethical arguments that support intentional animal killing and the contexts in which they apply.
Leonardo Tonetto, Pauline Kister, Nitinder Mohan
et al.
Networking research, especially focusing on human mobility, has evolved significantly in the last two decades and now relies on collection and analyzing larger datasets. The increasing sizes of datasets are enabled by larger automated efforts to collect data as well as by scalable methods to analyze and unveil insights, which was not possible many years ago. However, this fast expansion and innovation in human-centric research often comes at a cost of privacy or ethics. In this work, we review a vast corpus of scientific work on human mobility and how ethics and privacy were considered. We reviewed a total of 118 papers, including 149 datasets on individual mobility. We demonstrate that these ever growing collections, while enabling new and insightful studies, have not all consistently followed a pre-defined set of guidelines regarding acceptable practices in data governance as well as how their research was communicated. We conclude with a series of discussions on how data, privacy and ethics could be dealt within our community.
This article analyzes the impact of artificial intelligence (AI) on contemporary society and the importance of adopting an ethical approach to its development and implementation within organizations. It examines the technocritical perspective of some philosophers and researchers, who warn of the risks of excessive technologization that could undermine human autonomy. However, the article also acknowledges the active role that various actors, such as governments, academics, and civil society, can play in shaping the development of AI aligned with human and social values. A multidimensional approach is proposed that combines ethics with regulation, innovation, and education. It highlights the importance of developing detailed ethical frameworks, incorporating ethics into the training of professionals, conducting ethical impact audits, and encouraging the participation of stakeholders in the design of AI. In addition, four fundamental pillars are presented for the ethical implementation of AI in organizations: 1) Integrated values, 2) Trust and transparency, 3) Empowering human growth, and 4) Identifying strategic factors. These pillars encompass aspects such as alignment with the company's ethical identity, governance and accountability, human-centered design, continuous training, and adaptability to technological and market changes. The conclusion emphasizes that ethics must be the cornerstone of any organization's strategy that seeks to incorporate AI, establishing a solid framework that ensures that technology is developed and used in a way that respects and promotes human values.
In recent years, we have witnessed a marked development and growth in Artificial Intelligence. The growth of the data volume generated by sensors and machines, combined with the information flow resulting from the user actions on the Internet, with high investments of the governments and the companies in this area, provided the practice and developed the algorithms of the Artificial Intelligence However, the people, in general, started to feel a particular fear regarding the security and privacy of their data and the theme of the Artificial Intelligence Ethics began to be discussed more regularly. The investigation aim of this work is to understand the possibility of adopting Artificial Intelligence nowadays in our society, having, as a mandatory assumption, Ethics and respect towards data and people's privacy. With that purpose in mind, a model has been created, mainly supported by the theories that were used to create the model. The suggested model has been tested and validated through Structural equation modeling based on data taken back from the respondents' answers to the questionnaire online: 237 answers, mainly from the Investigation Technologies area. The results obtained enabled the validation of seven of the nine investigation hypotheses of the proposed model. It was impossible to confirm any association between the Social Influence construct and the variables of Behavioral Intention and the Use of Artificial Intelligence. The aim of this work was accomplished once the investigation theme was validated and proved that it is possible to adopt Artificial Intelligence in our society, using the Attitude Towards Ethical Behavioral construct as the mainstay of the model.
Dudung Abdul Karim, Tasya Sekardilla, Alber Oki
et al.
This research examines the different points of interpretation of religious pluralism to obtain coherent results on whether the pluralism referred to in the Qur'an is in the form of equality of every religion or plurality that respects each other with existing differences. The discourse with these two views creates bias in the interpretation of religious pluralism which has an impact on obscuring the concrete nature of the Qur'an. The type of research used is qualitative-descriptive-analytical research by explaining the explanation or depiction with clear and detailed words systematically, factually, and accurately based on existing data from library research. Furthermore, it is reduced by Abdul Hayy Al-Farmawi's muqarran method. The results of this study found that Sayyid Qutb disagrees with religious pluralism because religious plurality is a necessity, but not with religious pluralism. Maulana Farid Esack argues that whatever religion a person believes in as long as he believes in Allah and the last day and does righteous deeds, then he will get a guarantee of salvation.
Religious ethics, Religions. Mythology. Rationalism
ABSTRACTWhile offering valuable comparative insights into models of the self and ethical formation across religious traditions, studies of virtue ethics have been critiqued for putting forward accounts which are elite‐focused. Some comparative ethicists have pointed to work in religious ethics and political theology on faith‐based community organizing as offering compelling case studies of non‐elite ethical formation. I seek to add to this literature by performing an analysis of the theories and practices of ethical formation in the South African Muslim anti‐apartheid grassroots organization known as the “Call of Islam.” The “Call of Islam” emphasized a liberation‐oriented praxis and active solidarity with non‐Muslim organizations for the purposes of protesting apartheid and employed a range of social practices including study circles (halaqat) and political funeral processions to prepare and equip its members for such work. As such, it not only sheds light on non‐elite ethical formation, but in its cultivation of the habits and dispositions of democratic solidarity, it also serves as an Islamic example of broad‐based community organizing.
When a decision, such as the approval or denial of a bank loan, is delegated to a computer, an explanation of that decision ought to be given with it. This ethical need to explain the decisions leads to the search for a formal definition of the notion of explanation. This question meets older questions in logic regarding the explanatory nature of proof.
In the United States, religious exemptions to health-driven mandates enjoy, and should enjoy, protected status in medical ethics and healthcare law. Religious exemptions are defined as seriously professed exceptions to state or federal laws, which appeal to Title VII of the Civil Rights Act of 1964, allowing workers to request an exception to a job requirement, including a health-protective mandate, if it “conflicts with their sincerely held religious beliefs, practices, or observances”. In medical ethics, such religious exceptions are usually justified on the basis of the principle of autonomy, where personally held convictions, reflected in scripture or established religious norms, are safeguarded on the basis of the first amendment, thereby constituting an important area in which societal good must yield to individual liberty. Acknowledging the longstanding category of “religious exemptions”, and referencing some examples that adhere to its parameters in good faith (e.g., objections made by some institutions to HPV vaccines), I argue that, to date, no coherent basis for religious exemptions to COVID-19 vaccines has been offered through appeal to the principle of autonomy, or, in a healthcare context, to “medical freedom”. Indeed, proponents of characterizing these exemptions as legitimate misconstrue autonomy and abuse the reputation of the religious traditions they invoke in defense of their endeavors to opt out. The upshot is not only an error in interpreting the principle of autonomy, whereby it is issued a “blank check”, but also a dishonesty in itself whereby a contested political position becomes deliberately disguised as a protected religious value. “Sincerely held beliefs”, I conclude, appear no longer to constitute the standard for religious accommodation in the era of COVID-19. Individual declaration, seemingly free of any reasonable constraint, does. This is a shift that has serious consequences for public health and, more broadly, the public good.
Religious jurists disagree about the father's guardianship over the adult virgin daughter mature or her independence in marriage. In the meantime, some contemporary jurists such as Ayatollah Javadi Amoli, in a middle opinion, have attached to the theory of sharing; it means the necessity of the guardian's permission and consent of the daughter in the marriage contract. The basis of this point of view is to consider some moral dos and don'ts, which considers the condition of the father's permission for a mature virgin as a precaution (not as a condition of correctness). The main issue in this research is to examine the moral foundations of the theory of participation of the guardian's permission and the consent of the Virgin mature, emphasizing the point of view of Ayatollah Javadi Amoli. The data collection method is library and the processing method is descriptive and analytical. The results of the research show that according to the first ruling, the virgin Rashida is independent in her marriage and the permission of the guardian is not a condition for the validity of the marriage; But according to the secondary ruling and to comply with some interests and moral corruption, the guardian's permission is necessary for the sake of caution.
Recent AI ethics has focused on applying abstract principles downward to practice. This paper moves in the other direction. Ethical insights are generated from the lived experiences of AI-designers working on tangible human problems, and then cycled upward to influence theoretical debates surrounding these questions: 1) Should AI as trustworthy be sought through explainability, or accurate performance? 2) Should AI be considered trustworthy at all, or is reliability a preferable aim? 3) Should AI ethics be oriented toward establishing protections for users, or toward catalyzing innovation? Specific answers are less significant than the larger demonstration that AI ethics is currently unbalanced toward theoretical principles, and will benefit from increased exposure to grounded practices and dilemmas.
The article contributes critically to the current discussion of militant piety in Russian Orthodox Christianity. It argues for a more historically informed use of the notion of militant piety, which can benefit from critical discourse analysis of personal narratives and the focus on lived experience and lived religion of Orthodox Christians who were involved in wars. The article analyses ego-documents collected in two recent volumes: the first showcases the stories of Orthodox clergy and believers in WWII; the second volume gives voice to army officers of late Soviet wars. Both volumes mold personal accounts into a larger narrative with the view to provide Orthodox believers with discursive means for reflection upon wars and to offer an exemplary Orthodox Christian attitude to war. In these narratives, beliefs and principles were understood by religious people not abstractly but in the context of their individual and collective experience. The first narrative reveals how the course of the Great Patriotic War changed the Orthodox Christians’ attitudes from initial self-sacrificial service in defense of the Motherland to waging the sacred war against the Antichrist forces of evil and later to ensuring the retribution for Nazi criminals who were interpretatively exempt from Christian commandment of love. The second narrative does not present a normative ideal of an Orthodox warrior but rather it sheds light on real “militant piety”, on practical religiosity of soldiers and officers, who built their relationship with God and religion in the context of their professional activity, regularly described as “work”. Christian doctrine of love and forgiveness in its abstract form would be inapplicable in this “work”. In personal accounts, however, Orthodox Christian ethics is adapted to the circumstances of the military service and is transformed into the lived religion based on the principles of self-sacrifice, loyalty, and duty.
Cosmopolitan engagement and pluralism are consistent themes that run through the Isma‘ili community’s history and continue to be an integral characteristic of the community’s identity. The present Isma‘ili Imam, Karim Aga Khan IV, has been lauded as a champion of pluralism and recognized for his commitment to cosmopolitan ethics which feature prominently in his discourses to both Isma‘ili adherents and other communities. Although the Isma‘ilis have faced vilification and massacres in the course of history, this Muslim minority community has come to be recognized for its endeavors in the area of pluralism and bridge-building under the leadership of Aga Khan IV. The Imam offers religious and worldly guidance from his residence in France, where he has established a Secretariat that includes a number of departments that steer the various communal (<i>jama‘ati</i>) institutions as well as his non-denominational Aga Khan Development Network (AKDN). This non-denominational organization established by Aga Khan IV has emerged as a world leading non-governmental organization providing a number of programs toward improving the quality of life of Muslims and others across the globe. Through his institutions, Aga Khan IV stresses the need for a healthy pluralism that is supported by dialogue and engagement with diversity. One such institution is the Global Centre for Pluralism based in Ottawa, Canada—an international research institution whose activities are underpinned by the Imam’s ethico-religious interpretation of the Islamic faith and commitment to civil society. Aga Khan IV’s discourse of pluralism and cosmopolitan ethics has placed his community at the forefront of engagement with an increasingly diverse world.
Abstract
Wary of hate speeches and intolerant acts by leaders of radical groups and repeated terrorist attacks in Indonesia, in the second period of Joko Widodo’s presidency, two of these radical groups (HTI and FPI) are disbanded, their leaders apprehended and sentenced, and the terrorist cells are hunted and destroyed. The government launches a program of de-radicalization, using security and legal approaches. At the same time the Ministry of Religious Affairs realizes that these approaches are not sufficient, and promotes a program which is termed as ‘religious moderation’ in the form of a directive. The program is intended to neutralize religious radicalism through awareness of the religiously plural context of Indonesia, and the fact that all religions of Indonesia have accepted Pancasila as the state ideology. The three responses are on the whole appreciative toward this program, but raise critical remarks on some aspects of this program, which remind them of the totalitarian era of the past.
Abstrak
Dalam rangka mengatasi wacana kebencian, tindakan intoleran dan aksi-aksi teror dari kelompok-kelompok radikal di Indonesia, maka pada periode kedua dari pemerintahan presiden Joko Widodo (2019-2024), dua dari kelompok kelompok ini yaitu HTI dan FPI dibubarkan, pemimpin-pemimpinnya diadili dan dipenjarakan. Banyak sel-sel teroris diburu dan dihancurkan. Tindakan pemerintah ini dilakukan dalam rangka deradikalisasi. Namun Kementerian Agama RI menyadari bahwa pendekatan keamanan dan legal saja tidak mencukupi, oleh karena itu mereka mempromosikan program yang disebut ‘moderasi beragama’ dalam bentuk buku pedoman. Program ini bertujuan menetralisir radikalisme agama melalui kesadaran akan konteks kemajemukan agama dari Indonesia, dan fakta bahwa semua agama di Indonesia telah menerima Pancasila sebagai ideologi negara. Tiga tanggapan secara umum menyambut program ini, tetapi sekaligus memberi catatan-catatan kritis terhadap beberapa aspek dari program ini, yang dikhawatirkan dapat mengembalikan praktik labelisasi dan indoktrinasi yang bersifat wajib bagi semua dari masa Orde Baru.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects, Practical Theology