Recent advances in large language models have enabled their application to a range of healthcare tasks. However, aligning LLMs with the nuanced demands of medical ethics, especially under complex real world scenarios, remains underexplored. In this work, we present MedES, a dynamic, scenario-centric benchmark specifically constructed from 260 authoritative Chinese medical, ethical, and legal sources to reflect the challenges in clinical decision-making. To facilitate model alignment, we introduce a guardian-in-the-loop framework that leverages a dedicated automated evaluator (trained on expert-labeled data and achieving over 97% accuracy within our domain) to generate targeted prompts and provide structured ethical feedback. Using this pipeline, we align a 7B-parameter LLM through supervised fine-tuning and domain-specific preference optimization. Experimental results, conducted entirely within the Chinese medical ethics context, demonstrate that our aligned model outperforms notably larger baselines on core ethical tasks, with observed improvements in both quality and composite evaluation metrics. Our work offers a practical and adaptable framework for aligning LLMs with medical ethics in the Chinese healthcare domain, and suggests that similar alignment pipelines may be instantiated in other legal and cultural environments through modular replacement of the underlying normative corpus.
Muhammad Wahdini, Muhammad Torieq Abdillah, Alya Aulia Rachman Hamzah
The recurring phenomenon of money politics in every electoral contest in Indonesia reflects a persistent tension between religious moral authority and electoral political rationality. Although Nahdlatul Ulama (NU), Muhammadiyah, and the Indonesian Ulema Council (MUI) have issued fatwas forbidding money politics as a form of risywah (bribery) that contradicts Islamic principles of justice and trustworthiness, the practice continues to flourish at the grassroots level. This research departs from a central question: why is the fatwa on money politics issued by major Islamic institutions in Indonesia ineffective in shaping the political behavior of the ummah in the Reformasi era? Using a qualitative method framed within the sociology of fatwas and the politics of Islamic law a combined analytical lens that examines fatwas as both normative-legal texts and socio-political instruments, this study analyzes fatwa documents, organizational publications, and elite as well as community responses to the practice of money politics. The findings reveal a process of deauthorization of fatwas, namely the weakening of religious moral authority under the growing dominance of transactional democratic logic and pragmatic electoral rationality. Fatwas function more as symbolic moral references than as effective instruments capable of transforming political behavior. These findings highlight the need to reorient religious authority from a purely normative approach toward an ethical-political praxis that is more responsive to contemporary socio-political realities. The study contributes theoretically by expanding the understanding of the relationship between religion and politics in Indonesia and by enriching scholarly discussions on the effectiveness of fatwas within the modern democratic sphere.
This article discusses the relationship between religion and the economy, demonstrating that religious systems have for centuries influenced work ethics, attitudes toward wealth, and social justice. Religion shapes the moral foundations of economic life, fostering stability and building social capital. Religious communities increase societies' resilience to economic crises. The role of the Catholic Church in Poland, which supported the transformation of freedom and the ethic of solidarity, is of particular importance. The article highlights the views of clergy such as Father Jacek Gniadek, Father Jacek Stryczek, and Father Maciej Zięba, who combined Christianity with the idea of the free market. It also cites the reflections of Father Józef Tischner on the responsible use of freedom. John Paul II recognized the free market but warned against its dehumanization and exploitation. The overall conclusion is that religion serves as the moral compass of the economy, strengthening economic security and social solidarity.
Under the ideas of ‘hinges’ and ‘pictures’, as these relate to deep disagreement, Wittgenstein’s view of religious belief is a multifaceted challenge to conceptions of thought-world relations. In this article, I discuss Cora Diamond’s analysis of this challenge. Diamond herself is not particularly interested in hinges; I try to understand why. I first bring in a discussion between Michael Williams and Duncan Pritchard on how to read <i>On Certainty</i>. This allows me to identify Diamond’s perspective on deep disagreement and pictures: she concentrates on making sense, and not directly on knowledge. To further clarify her perspective, I introduce Hilary Putnam’s reading of the <i>Lectures on Religious Belief</i>, which proposes a cognitivist view of religion as ethics, centering on the notion of picture. Although Diamond is close to Putnam, for her, the most important challenge posed by religious belief lies not with epistemological issues of rational versus arational grounds of belief, or cognitivism versus non-cognitivism in ethics, but rather in making us drop the Fregean (and Tractarian) idea of the thinkableness of all thoughts, making place for ‘irreplaceable pictures’. I end by suggesting that Diamond’s analysis sheds light on often uncontested assumptions about the natures of thought and communication.
Luluk Mashluchah, Nuzulul Ulum, Ahmad Halid
et al.
This study aims to analyze the relationship between religiosity and the preference for leaders with integrity, as well as examine the role of political ethics as a moderator in this relationship. Using a quantitative approach with a descriptive and correlational design, this research involved 185 respondents selected through purposive sampling. Data were collected using a Likert-scale-based questionnaire and analyzed using Moderated Regression Analysis (MRA). The findings indicate that religiosity has a positive relationship with the preference for leaders with integrity; however, this relationship is strengthened by an individual's level of political ethics. Individuals with high political ethics are more consistent in selecting leaders based on integrity, whereas those with low political ethics are more influenced by external factors such as political affiliation, social pressure, and economic conditions. Additionally, this study identifies that party loyalty, socioeconomic background, media influence, and social norms can either strengthen or weaken the relationship between religiosity and integrity-based leadership preferences. These findings reaffirm that religiosity is not the sole determining factor in voter decision-making; rather, it must be understood within the context of political ethics and other external influences. The implications of this research highlight the necessity of political education based on ethical values and integrity to cultivate more critical and rational voters in selecting leaders with integrity.
History of scholarship and learning. The humanities, Islam
AI ethics narratives have the potential to shape the public accurate understanding of AI technologies and promote communication among different stakeholders. However, AI ethics narratives are largely lacking. Existing limited narratives tend to center on works of science fiction or corporate marketing campaigns of large technology companies. Misuse of "socio-technical imaginary" can blur the line between speculation and reality for the public, undermining the responsibility and regulation of technology development. Therefore, constructing authentic AI ethics narratives is an urgent task. The emergence of generative AI offers new possibilities for building narrative systems. This study is dedicated to data-driven visual storytelling about AI ethics relying on the human-AI collaboration. Based on the five key elements of story models, we proposed a conceptual framework for human-AI collaboration, explored the roles of generative AI and humans in the creation of visual stories. We implemented the conceptual framework in a real AI news case. This research leveraged advanced generative AI technologies to provide a reference for constructing genuine AI ethics narratives. Our goal is to promote active public engagement and discussions through authentic AI ethics narratives, thereby contributing to the development of better AI policies.
Cheonsu Jeong, Seunghyun Lee, Seonhee Jeong
et al.
This study provides an in_depth analysis of the ethical and trustworthiness challenges emerging alongside the rapid advancement of generative artificial intelligence (AI) technologies and proposes a comprehensive framework for their systematic evaluation. While generative AI, such as ChatGPT, demonstrates remarkable innovative potential, it simultaneously raises ethical and social concerns, including bias, harmfulness, copyright infringement, privacy violations, and hallucination. Current AI evaluation methodologies, which mainly focus on performance and accuracy, are insufficient to address these multifaceted issues. Thus, this study emphasizes the need for new human_centered criteria that also reflect social impact. To this end, it identifies key dimensions for evaluating the ethics and trustworthiness of generative AI_fairness, transparency, accountability, safety, privacy, accuracy, consistency, robustness, explainability, copyright and intellectual property protection, and source traceability and develops detailed indicators and assessment methodologies for each. Moreover, it provides a comparative analysis of AI ethics policies and guidelines in South Korea, the United States, the European Union, and China, deriving key approaches and implications from each. The proposed framework applies across the AI lifecycle and integrates technical assessments with multidisciplinary perspectives, thereby offering practical means to identify and manage ethical risks in real_world contexts. Ultimately, the study establishes an academic foundation for the responsible advancement of generative AI and delivers actionable insights for policymakers, developers, users, and other stakeholders, supporting the positive societal contributions of AI technologies.
Artificial intelligence (AI) ethics has gained significant momentum, evidenced by the growing body of published literature, policy guidelines, and public discourse. However, the practical implementation and adoption of AI ethics principles among practitioners has not kept pace with this theoretical development. Common barriers to adoption include overly abstract language, poor accessibility, and insufficient practical guidance for implementation. Through participatory design with industry practitioners, we developed an open-source tool that bridges this gap. Our tool is firmly grounded in normative ethical frameworks while offering concrete, actionable guidance in an intuitive format that aligns with established software development workflows. We validated this approach through a proof of concept study in the United States autonomous driving industry.
Adherence to moral norms in social relations and especially in face-to-face interaction is one of the expectations that has been taken into consideration in different ways in Quranic and hadith teachings. The basic question is, what are the moral expectations in face-to-face interaction from the Islamic perspective, and what are the psychological effects of adhering to moral norms? In the upcoming research, the analysis and explanation of some ethical requirements of face-to-face interaction will be done with the descriptive-analytical processing method. By reflecting on Quranic and Hadith teachings and using psychological analysis, it can be claimed that in Islamic teachings, in order to improve and sustain social relations, and especially in face-to-face interaction, there are elements that are committed to. It has many benefits in improving social relations and especially in increasing the quality and quantity of face-to-face interaction. Adhering to these ethical elements in face-to-face interaction facilitates social relations, increases correct perception, increases social capital, increases empathy, promotes intimacy, develops peaceful coexistence, and increases mutual trust and reduces socio-cultural conflicts.
As Digital Transformation and innovation driven by Information and Communication Technology (ICT) continue to mark the evolution of society, ethics emerges as a central concern not only in terms of the outcomes and implications of technological systems but also throughout the activities carried out through the development of those systems. Power dynamics have been identified as a recurrent ethical challenge in the design and development process. As designers, participants, and project stakeholders engage in the process, potential conflicts, power imbalances, and ethical challenges emerge. This requires that awareness is raised on these imbalances and that teams proactively act on them. To address this issue, we propose the Participant-Designer Journey Map (PDJM), a tool to assist designers in conducting an ethical design process, aware of power imbalances. The proposal for the PDJM was evaluated, based on a set of criteria derived from the literature, by three design professionals, against nine other alternative tools. The PDJM was identified as the tool with the most potential to facilitate a structured approach to navigating ethical dilemmas, particularly those related to power dynamics.
Djoko Sulaksono, Tya Resta Fitriana, Prima Veronika
Puppet stories or shows are literary works that contain didactic moral problems and aesthetic elements. Puppet shows also contain extensive guidelines (piwulang), such as religious values, philosophy, ethics, and character education for human life. Furthermore, the puppet has noble values as role models and illustrations of daily human life (pathet) and crucial to build character and national identity. This study aims to describe and elaborate on the philosophical meaning of the Purwa Puppet of Gagrag Ngayogyakarta style performance, especially the scene of Arjuna’s asceticism or Begawan Ciptaning. This research is a qualitative descriptive study. Data analysis techniques using content analysis. The results of this study indicate the role model of Arjunawiwaha’s story, especially the scene of Arjuna’s asceticism. This scene contains moral values, such as Arjuna’s firmness and persistence in trying to get closer to the essence of the world’s rulers. Another value is devotion to parents and the state, and leadership. The values found in the puppet stories are also relevant to nowadays life and are linked to Islamic thoughts.
Data sharing partnerships are increasingly an imperative for research institutions and, at the same time, a challenge for established models of data governance and ethical research oversight. We analyse four cases of data partnership involving academic institutions and examine the role afforded to the research partner in negotiating the relationship between risk, value, trust and ethics. Within this terrain, far from being a restraint on financialisation, the instrumentation of ethics forms part of the wider mobilisation of infrastructure for the realisation of profit in the big data economy. Under what we term `combinatorial data governance' academic structures for the management of research ethics are instrumentalised as organisational functions that serve to mitigate reputational damage and societal distrust. In the alternative model of `experimental data governance' researchers propose frameworks and instruments for the rethinking of data ethics and the risks associated with it - a model that is promising but limited in its practical application.
Forhan Bin Emdad, Shuyuan Mary Ho, Benhur Ravuri
et al.
Artificial Intelligence (AI) aims to elevate healthcare to a pinnacle by aiding clinical decision support. Overcoming the challenges related to the design of ethical AI will enable clinicians, physicians, healthcare professionals, and other stakeholders to use and trust AI in healthcare settings. This study attempts to identify the major ethical principles influencing the utility performance of AI at different technological levels such as data access, algorithms, and systems through a thematic analysis. We observed that justice, privacy, bias, lack of regulations, risks, and interpretability are the most important principles to consider for ethical AI. This data-driven study has analyzed secondary survey data from the Pew Research Center (2020) of 36 AI experts to categorize the top ethical principles of AI design. To resolve the ethical issues identified by the meta-analysis and domain experts, we propose a new utilitarian ethics-based theoretical framework for designing ethical AI for the healthcare domain.
In recent years, research involving human participants has been critical to advances in artificial intelligence (AI) and machine learning (ML), particularly in the areas of conversational, human-compatible, and cooperative AI. For example, roughly 9% of publications at recent AAAI and NeurIPS conferences indicate the collection of original human data. Yet AI and ML researchers lack guidelines for ethical research practices with human participants. Fewer than one out of every four of these AAAI and NeurIPS papers confirm independent ethical review, the collection of informed consent, or participant compensation. This paper aims to bridge this gap by examining the normative similarities and differences between AI research and related fields that involve human participants. Though psychology, human-computer interaction, and other adjacent fields offer historic lessons and helpful insights, AI research presents several distinct considerations$\unicode{x2014}$namely, participatory design, crowdsourced dataset development, and an expansive role of corporations$\unicode{x2014}$that necessitate a contextual ethics framework. To address these concerns, this manuscript outlines a set of guidelines for ethical and transparent practice with human participants in AI and ML research. Overall, this paper seeks to equip technical researchers with practical knowledge for their work, and to position them for further dialogue with social scientists, behavioral researchers, and ethicists.
Matthew Lipman, the founder of the concept of philosophy for children, has selected the title of philosophy in the philosophy educational program for children different from the general philosophers’ understanding (perception). As far as it can be said that this concept basically cannot be situated in the semantic sphere of the philosophy or it is to a more limited extent than it. The present note with the descriptive-analytic method aims to study the philosophy program for children in relation to and at the level with the position of the philosophy science with emphasizing two components of meaning and subject of philosophy. Also, from the point of the Islamic teaching which teaching system of our country with following and influence of it is formed, it examines its necessity or unnecessity of philosophy teaching for children and its priority, too. The result shows that the philosophy meaning and subject matter in “philosophy for children” is different from its current meaning and subject matter in philosophy science which is being qua being. The subject matter of philosophy in philosophy for children is not going beyond the natural and social environment. Because this program emphasizes not paying attention to metaphysic subjects and issues. While metaphysics and its issues such as the issue of God have been of the basic subjects and it is the pivot of Islamic education. Also, the outcomes of the research show that there is no direct recommendation and order for philosophy teaching in Islamic education. But from the other side, it is not prohibited philosophizing. However, the priority of teachings in Islamic education is not philosophy teaching; the priority is to teach. but the priority is to teach the fundamental beliefs of Islam, religious beliefs, Islamic ethics and manners and training children. Therefore, philosophy for children is not in priority in the Islamic educational system.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects, Islam
Jilboobs is a term used to describe women who wear headscarves but show body curves, or in other words Jilboobs is a tight female hijab style. This study aims to look at the student perspectives of those who memorize the Qur'an towards Jilboobs as a new trend. Qualitative method with purposive sampling technique. This study used 6 subjects with certain criteria, namely Islamic students, memorizing the Qur'an, and participating in Islamic studies. Based on the results of the study, it showed that Jilboobs was not in accordance with the proper Islamic studies. For all subjects, even though Jilboobs are considered a new trend, it does not make Islamic students who memorize the Qur'an follow trends because for them the benefits or purpose of wearing the hijab is to cover the genitals (the whole body). For the six subjects, not following the Jilboobs trend did not make him feel out of date, as a memorizer of the Qur'an, it was appropriate to have the morality of the Qur'an by implementing Islamic law and avoiding harm in Islam so that it was an obligation to wear the hijab according to Islamic law