Hasil untuk "Religious ethics"

Arthur Juliani

This paper formalizes religious epistemology through the mathematics of Variational Autoencoders. We model religious traditions as distinct generative mappings from a shared, low-dimensional latent space to the high-dimensional space of observable cultural forms, and define three competing generative configurations corresponding to exclusivism, universalism, and perennialism, alongside syncretism as direct mixing in observable space. Through abductive comparison, we argue that exclusivism cannot parsimoniously account for cross-traditional contemplative convergence, that syncretism fails because combining the outputs of distinct generative processes produces incoherent artifacts, and that universalism suffers from posterior collapse: stripping traditions to a common core discards the structural information necessary for inference. The perennialist configuration provides the best explanatory fit. Within this framework, strict orthodoxy emerges not as a cultural constraint but as a structural necessity: the contemplative practices that recover the latent source must be matched to the specific tradition whose forms they take as input. The unity of religions, if it exists, is real but inaccessible by shortcut: one must go deep rather than wide.

Ali Kemal Acar

Bu çalışmanın amacı, farklı alanlardan yararlanarak “nasıl bir DKAB (Din Kültürü ve Ahlak Bilgisi) öğretmeni olmalıdır?” sorusuna cevap aramaktır. Bu arayışta, öğretmen yeterlikleriyle öne çıkan 21. yüzyıl becerileri, hayat boyu öğrenme ve teknolojik beceriler başta olmak üzere mesleki gelişim, öğretmenlik algısı, bugünün değerler dizisi, gelecek öngörüleri ve gelecekte eğitim alanlarını kapsayan bir bileşen temel alınmıştır. Bu başlıklardan hareketle, nitelikli bir DKAB öğretmeninin sahip olması gereken özellikler belirlenmeye çalışılmıştır. Farklı kavramlarla ifade edilse de, öğretmenden beklenen sorumluluk alanları ve niteliklerin çokluğu açık biçimde görülmektedir. Ulusal ya da uluslararası gelişmeler, dönemsel değişiklikler, siyasi konjonktür gibi faktörlerin öğretmenlerden beklenen nitelikleri etkileyeceği öngörülebilir. Çalışmada nitel araştırma yöntemi benimsenmiş; veriler literatür taraması ve doküman incelemesi yoluyla toplanmıştır. Önce betimsel analiz ile sistematik biçimde özetlenmiş ve ardından içerik analizi ile kategori-tema çerçevesinde derinlemesine incelenmiştir. İçerik analizi sürecinde, DKAB öğretmeni profili, öğretmenlerin genel özellikleri ve bugün ile yarın öğretmeni etkileyecek hususlar kategori olarak belirlenmiş ve her kategori altında öne çıkan temalar saptanmıştır. Temaların belirlenmesi sürecinde literatürdeki sıklık, akademik tartışma ağırlığı ve çalışmanın amacına uygunluk dikkate alınmıştır. Bu yaklaşım, karşılaştırma, yorum, çıkarım ve değerlendirme imkânı sağlayarak verilerin bütüncül şekilde anlaşılmasını mümkün kılmıştır. Ayrıca ulaşılan bulgular, öğretmen yeterlikleri, mesleki gelişim, algı ve tutum alanlarında sistematik bir çerçeve sunarak DKAB öğretmeninin sahip olması gereken nitelikleri akademik bir temele dayandırmaktadır. Literatürde nitelikli bir din kültürü ve ahlak bilgisi öğretmeninin; mevcut durum, öğretmen nitelikleri, gelecekte eğitim gibi konular çerçevesinde ele alınmaması çalışma için hareket noktası olmuştur. Çoklu alandan yararlanılması ve öne çıkan özellikler temelinde bütüncül bir DKAB öğretmeni profili oluşturulması ise çalışmanın özgün niteliğini güçlendirmektedir.

Putri Rahmah Nur Hakim, Irwan Abdullah, Mayadina Rohmi Musfiroh et al.

The controversy surrounding the implementation of Aceh’s Qanun No. 6 of 2014 on Islamic Criminal Law (Qanun Jinayat), particularly regarding corporal punishment through public caning, has been extensively examined from normative and political perspectives. However, scholarly attention remains limited in exploring how this issue is represented and reproduced within digital media spaces, despite the increasing significance of online platforms in shaping public opinion and negotiating legal meaning in a digitalized society. This article analyzes how online media narratives frame the enforcement of Qanun Jinayat and how digital discourses reflect and influence public perceptions of the legitimacy, ethics, and effectiveness of Islamic criminal law amidst tensions between local religious values and universal human rights principles. Employing a netnographic approach combined with framing discourse analysis, the study examines national and international online news articles published between November 2024 and January 2025, through the lens of three legal dimensions: law in the idea, law in the book, and law in action. The findings reveal stark narrative polarization: local media emphasize religio-cultural legitimacy and procedural legality grounded in special autonomy, while international media and human rights organizations highlight discriminatory practices, inconsistent implementation, and violations of individual rights. This study demonstrates that digital media function not merely as information conduits, but as discursive agents that actively shape, contest, and reconstruct the legal and moral legitimacy of Sharia in contemporary Indonesia. Consequently, Qanun Jinayat must be understood not only as a legal text but as a socially negotiated construct within the digital public sphere. [Kontroversi mengenai implementasi Qanun Aceh No. 6 Tahun 2014 tentang Hukum Jinayat, khususnya dalam aspek hukuman cambuk publik, telah banyak dikaji melalui pendekatan normatif dan politis. Namun, representasi dan reproduksi isu ini dalam ruang media digital masih merupakan area yang relatif terabaikan, padahal media online memainkan peran sentral dalam pembentukan opini publik serta negosiasi makna hukum dalam masyarakat yang semakin terdigitalisasi. Artikel ini menganalisis bagaimana narasi media online membingkai pelaksanaan Qanun Jinayat, serta bagaimana wacana digital mencerminkan dan memengaruhi persepsi publik terhadap legitimasi, etika, dan efektivitas hukum syariah dalam konteks ketegangan antara nilai-nilai religius lokal dan prinsip-prinsip hak asasi manusia universal. Dengan menggunakan metode netnografi dan framing discourse analysis terhadap sejumlah artikel media daring nasional dan internasional selama periode November 2024–Januari 2025, penelitian ini mengkaji tiga dimensi hukum: law in the idea (konsep), law in the book (norma hukum), dan law in action (praktik). Temuan menunjukkan adanya polarisasi narasi yang tajam antara media lokal yang cenderung menekankan legitimasi religius-kultural dan legalitas prosedural berbasis otonomi khusus, dan media internasional serta lembaga hak asasi manusia yang menyoroti praktik diskriminatif, inkonsistensi implementasi, serta pelanggaran terhadap hak-hak individu. Penelitian ini menunjukkan bahwa media digital tidak sekadar berfungsi sebagai saluran informasi, tetapi sebagai aktor diskursif yang aktif dalam membentuk, mempertarungkan, dan merekonstruksi legalitas serta legitimasi moral syariah di Indonesia kontemporer. Dengan demikian, Qanun Jinayat harus dipahami tidak hanya sebagai teks hukum, melainkan sebagai konstruksi sosial yang senantiasa dinegosiasikan dalam ranah publik digital.]

Ajwad Abrar, Nafisa Tabassum Oeshy, Mohsinul Kabir et al.

Note: This paper includes examples of potentially offensive content related to religious bias, presented solely for academic purposes. The widespread adoption of language models highlights the need for critical examinations of their inherent biases, particularly concerning religion. This study systematically investigates religious bias in both language models and text-to-image generation models, analyzing both open-source and closed-source systems. We construct approximately 400 unique, naturally occurring prompts to probe language models for religious bias across diverse tasks, including mask filling, prompt completion, and image generation. Our experiments reveal concerning instances of underlying stereotypes and biases associated disproportionately with certain religions. Additionally, we explore cross-domain biases, examining how religious bias intersects with demographic factors such as gender, age, and nationality. This study further evaluates the effectiveness of targeted debiasing techniques by employing corrective prompts designed to mitigate the identified biases. Our findings demonstrate that language models continue to exhibit significant biases in both text and image generation tasks, emphasizing the urgent need to develop fairer language models to achieve global acceptability.

Eline de Jong

The ethics of emerging technologies faces an anticipation dilemma: engaging too early risks overly speculative concerns, while engaging too late may forfeit the chance to shape a technology's trajectory. Despite various methods to address this challenge, no framework exists to assess their suitability across different stages of technological development. This paper proposes such a framework. I conceptualise two main ethical approaches: outcomes-oriented ethics, which assesses the potential consequences of a technology's materialisation, and meaning-oriented ethics, which examines how (social) meaning is attributed to a technology. I argue that the strengths and limitations of outcomes- and meaning-oriented ethics depend on the uncertainties surrounding a technology, which shift as it matures. To capture this evolution, I introduce the concept of ethics readiness: the readiness of a technology to undergo detailed ethical scrutiny. Building on the widely known Technology Readiness Levels (TRLs), I propose Ethics Readiness Levels (ERLs) to illustrate how the suitability of ethical approaches evolves with a technology's development. At lower ERLs, where uncertainties are most pronounced, meaning-oriented ethics proves more effective, while at higher ERLs, as impacts become clearer, outcomes-oriented ethics gains relevance. By linking Ethics Readiness to Technology Readiness, this framework underscores that the appropriateness of ethical approaches evolves alongside technological maturity, ensuring scrutiny remains grounded and relevant. Finally, I demonstrate the practical value of this framework by applying it to quantum technologies, showing how Ethics Readiness can guide effective ethical engagement.

Emanuele Ratti

There is an overwhelming abundance of works in AI Ethics. This growth is chaotic because of how sudden it is, its volume, and its multidisciplinary nature. This makes difficult to keep track of debates, and to systematically characterize goals, research questions, methods, and expertise required by AI ethicists. In this article, I show that the relation between AI and ethics can be characterized in at least three ways, which correspond to three well-represented kinds of AI ethics: ethics and AI; ethics in AI; ethics of AI. I elucidate the features of these three kinds of AI Ethics, characterize their research questions, and identify the kind of expertise that each kind needs. I also show how certain criticisms to AI ethics are misplaced, as being done from the point of view of one kind of AI ethics, to another kind with different goals. All in all, this work sheds light on the nature of AI ethics, and sets the groundwork for more informed discussions about the scope, methods, and training of AI ethicists.

Georgy Ishmaev

This chapter explores three key questions in blockchain ethics. First, it situates blockchain ethics within the broader field of technology ethics, outlining its goals and guiding principles. Second, it examines the unique ethical challenges of blockchain applications, including permissionless systems, incentive mechanisms, and privacy concerns. Key obstacles, such as conceptual modeling and information asymmetries, are identified as critical issues. Finally, the chapter argues that blockchain ethics should be approached as an engineering discipline, emphasizing the analysis and design of trade-offs in complex systems.

Sajjad Sattari

IntroductionThe author defines capitalism as “a natural consequence of human activity and success in the fundamental accumulation of capital, within any society, with any political economy structure and with any methods, forms, or means”. Although various forms of capitalism exist within each society, not all forms have equal opportunities to flourish; rather, a specific form of capitalism evolves and comes to dominate in each society. The present article aimed to shed light on the nature of this phenomenon by answering the following question: Why and how is only a particular form of capitalism considered rational in each society, and as a result, positioned for furthur growth and evolution?Materials and MethodsThe present study attempted to develop a specific theoretical approach under the concept of “Paradigm of Power” (Sattari 2011; 2023), offering a new supra-organismic explanation of its relationship with capitalism.Results and DiscussionThe author has four interconnected arguments:First Argument; If the state is defined as “a paradigm of power”, it can be claimed that in every society, there is an established paradigm of power and three social class including “paradigmatic class, anti-paradigmatic class and non-paradigmatic class”. Each of these classes creates its own capitalism in every society in the form of paradigmatic capitalism, anti-paradigmatic capitalism, and non-paradigmatic capitalism. However, these three forms of capitalism do not have an equal opportunity to flourish and develop in any society. Only paradigmatic capitalism constantly grows and becomes the dominant form of capitalism in all societies. The root of this phenomenon lies in the concern with preserving and reproducing “the paradigmatic order”. Every paradigm of power seeks to maintain and reproduce the paradigmatic order—or its structure of accumulation, hegemony, identity, and legitimacy—within society and to resolve this concern, it has a “mechanism of structural attraction and structural repulsion”. Under the influence of this automatic mechanism, every paradigm of power (such as paradigm of power of the Islamic Republic in Iranian society) merely attracts and developes its “affiliated and paradigmatic elites”.Hence, in every society, only those capitalist forces have the feasibility of long-term accumulation and growth, which are considered as “paradigmatic class” and have a strong correspondence and consistency with the paradigmatic order. Accordingly, every paradigm of power recognizes only compatible capitalism as “rational capitalism” and so on, by utilizing the legal, political economy and social tools, it systematically restricts, undermines, and drives incompatible capitalist forces toward decay. As a result, the established paradigm of power in each society gradually constructs an “compulsory pattern of survival” and “linear memory of accumulation and growth” in the collective consciousness of all three types of paradigmatic, non-paradigmatic and anti-paradigmatic capitalism and in this way, it often persuades and compels these capitalist forces to enter the path of conservatism and exigent compatibility with paradigmatic order to ensure their survival and continued growth.Second Argument; The conservatism and exigent compatibility of all three types of capitalism with the paradigmatic order should be regarded as the “instinctive, existential and biological solution of capitalism” because this solution serves as the main instrument of all these types of capitalism (even paradigmatic capitalism) to resolve their equation of survival and growth in society. As a result, all capitalist forces, despite their essential differences, are perpetually trapped in the “iron cage of the paradigmatic order” and they do not have the possibility of exiting the paradigmatic order or long-term opposition to it. Thus, while the process of capitalism formation varies across societies, its evolution follows a uniform pattern in all societies: alignment and compatibility of capitalism with paradigmatic order. This phenomenon can be termed as the “naturalized law of fundamental accumulation of capital” in every society.Third Argument; Under the influence of this naturalized law, a “forced similarity of action” emerges among paradigmatic capitalism, anti-paradigmatic capitalism, and non-paradigmatic capitalism in every society. In their competition and struggle for greater accumulation, all three forms of capitalism strive to integrate themselves into the super-organism of the state or the established paradigm of power in society. This creates a distinctive phenomenon that can be termed “the spontaneous self-alienation of capitalism”. Thus, contrary to Marxian interpretation that emphasizes the self-alienation of the proletariat in the production process; the author emphasizes the self-alienation of capitalism in the process of accumulation and identifies five main types of alienation of capitalism in every society.This inevitable process causes the “transmutation and annexation” of capitalism in the state or the paradigm of power and results in a condition that can be termed as “dual natural ownership”. This refers to the common ownership of the capitalist and the state or the paradigm of power over the accumulated capital in every society. Consequently, the fundamental accumulation of capital in all societies by all capitalist forces, whether paradigmatic, anti-paradigmatic, and non-paradigmatic capitalism is subject to the tripod logic of “indispensable adaptation”, “transmutation-annexation” and “dual natural ownership”. This tripod logic leads to the “emergence of processed capitalism” in all societies.Fourth Argument; The established paradigm of power in every society has an instinctive, existential, and biological tendency towards this processed capitalism and is compatible with its paradigmatic order scince without the so-called type of capitalism, it is not possible for the paradigm of power to maintain and reproduce its structure of accumulation, hegemony, identity, and legitimacy in the society, and it becomes contradictory within itself. Based on this, the established paradigm of power in every society is compelled to recognize only capitalism compatible with its paradigmatic order as rational, thus fostering its growth and evolution.This processed capitalism is the primary instrument of the established paradigm of power in any society to regulate its relations with social forces. By creating and maintaining processed capitalism, each paradigm of power directly or indirectly controls the social organization of work, income, and consumption within society, and in this way, strives to keep the individuals within its paradigmatic order. Due to its critical role, processed capitalism holds diamond-like significance for the established paradigm of power in every society and for this reason, processed capitalism can be termed as “adamantine capitalism”. The diamond-like nature of processed capitalism stems from its dual characteristics: its indispensable value in maintaining and reproducing the paradigmatic order and its hard nature and nearly immutable structure, which remains resistant to change—even by the paradigm of power itself.ConclusionOn the basis of these four arguments, it can be claimed that the development of a particular form of capitalism in any society is neither accidental nor arbitrary. Its roots cannot be attributed solely to transformations in the mode of production (as in Karl Marx’s interpretation), transformations in religious ethics (as suggested by Max Weber), or transformations in politics and governance procedures (as posited by contemporary interpretations of political capitalism). Fundamentally, capitalism in every society functions as a living organism engaged in constant interaction and coexistence with another super-organism—that is, the state or the established paradigm of power. These two living social beings, in their pursuit of continuous self-fulfillment of survival and development, operate based on their triple instinctive, existential, and biological requirements. Consequently, the nature of relations between the state (or paradigm of power) and capitalism in every society takes on a trans-economic, trans-political, and trans-moral character.

Mohammad Rashidujjaman Rifat, Dipto Das, Arpon Podder et al.

Despite significant research on online harm, polarization, public deliberation, and justice, CSCW still lacks a comprehensive understanding of the experiences of religious minorities, particularly in relation to fear, as prominently evident in our study. Gaining faith-sensitive insights into the expression, participation, and inter-religious interactions on social media can contribute to CSCW's literature on online safety and interfaith communication. In pursuit of this goal, we conducted a six-month-long, interview-based study with the Hindu, Buddhist, and Indigenous communities in Bangladesh. Our study draws on an extensive body of research encompassing the spiral of silence, the cultural politics of fear, and communication accommodation to examine how social media use by religious minorities is influenced by fear, which is associated with social conformity, misinformation, stigma, stereotypes, and South Asian postcolonial memory. Moreover, we engage with scholarly perspectives from religious studies, justice, and South Asian violence and offer important critical insights and design lessons for the CSCW literature on public deliberation, justice, and interfaith communication.

Azmine Toushik Wasi, Raima Islam, Mst Rafia Islam et al.

While Large Language Models (LLM) have created a massive technological impact in the past decade, allowing for human-enabled applications, they can produce output that contains stereotypes and biases, especially when using low-resource languages. This can be of great ethical concern when dealing with sensitive topics such as religion. As a means toward making LLMS more fair, we explore bias from a religious perspective in Bengali, focusing specifically on two main religious dialects: Hindu and Muslim-majority dialects. Here, we perform different experiments and audit showing the comparative analysis of different sentences using three commonly used LLMs: ChatGPT, Gemini, and Microsoft Copilot, pertaining to the Hindu and Muslim dialects of specific words and showcasing which ones catch the social biases and which do not. Furthermore, we analyze our findings and relate them to potential reasons and evaluation perspectives, considering their global impact with over 300 million speakers worldwide. With this work, we hope to establish the rigor for creating more fairness in LLMs, as these are widely used as creative writing agents.

Aastha Pant, Rashina Hoda, Paul McIntosh

Context:Today, ethical issues surrounding AI systems are increasingly prevalent, highlighting the critical need to integrate AI ethics into system design to prevent societal harm. Raising awareness and fostering a deep understanding of AI ethics among software practitioners is essential for achieving this goal. However, research indicates a significant gap in practitioners' awareness and knowledge of AI ethics and ethical principles. While much effort has been directed toward helping practitioners operationalise AI ethical principles such as fairness, transparency, accountability, and privacy, less attention has been paid to raising initial awareness, which should be the foundational step. Objective: Addressing this gap, we developed a software-based tool, the AI Ethics Quiz, to raise awareness and enhance the knowledge of AI ethics among software practitioners. Our objective was to organise interactive workshops, introduce the AI Ethics Quiz, and evaluate its effectiveness in enhancing awareness and knowledge of AI ethics and ethical principles among practitioners. Method: We conducted two one-hour workshops (one in-person and one online) involving 29 software practitioners. Data was collected through pre-quiz questionnaire, the AI Ethics Quiz, and a post-quiz questionnaire. Results: The anonymous responses revealed that the quiz significantly improved practitioners' awareness and understanding of AI ethics. Additionally, practitioners found the quiz engaging and reported it created a meaningful learning experience regarding AI ethics. In this paper, we share insights gained from conducting these interactive workshops and introducing the AI Ethics Quiz to practitioners. Conclusion: We also provide recommendations for software companies and leaders to adopt similar initiatives, which may help them enhance practitioners' awareness and understanding of AI ethics.

Abdolhamid Ghochani Gharavi, Mohsen Imani Naeini, Alireza Mahmmudnia et al.

IntroductionA close look at the state of education in Iran and the world shows that despite all efforts to raise the quality of education and upbringing of decent, cultured, and socialized people, human societies are still facing many problems in this field. The way out of these problems is to develop an educational system suitable for human needs and talents. Anthropology is the general title and system of knowledge that includes any understanding of human beings from a philosophical, mystical, moral, and experimental point of view (Khosrupanah, 2014, p. 46). Without knowing human beings, it is not possible to know their talents and needs. with the correct knowledge of man and his various dimensions of existence, one can make the correct use of his talents. In other words, by knowing human beings, human talents can flourish. On the other hand, without knowing humans, the basic problem of education will not reach its final solution; That is, until the human being is unknown, it is not possible to present a correct educational system for the growth of the human being (Nasri, 2014, p. 29).Literature ReviewOver the past years, various researches have been conducted in order to analyze the ideas of martyr Motahari. For example, Hosseini (2009) in his work entitled "Religious-Educational Anthropology" has tried to show that the Islamic educational system pays attention to the elements and factors of the divine education of man and all the necessary propositions in the movement towards excellence. Karami (2007) in a research entitled "Human; Known Creature" investigated topics such as succession and guidance, legislative guidance and human perfection, moral guidance and inspiration, human inner desires and instincts, human knowledge and cognition, human psychological personality, and social life. Also, there have been researches in the field of moral education, such as Mousavi Faraz (2017), who in his research mainly focused on moral education based on the relationship between ethics and religion, the place of human dignity in moral education, and the place of truth and affection in moral education. Based on this, it can be seen that a complete semantic network of educational requirements according to the philosophy of Professor Motahari has not been presented. Based on this, in this research, we are trying to analyze the anthropology of Professor Shahid Morteza Motahari and explore the semantic network of educational requirements related to this anthropology.MethodologyThis research has a qualitative approach and has used descriptive-analytical and inferential research methods. The qualitative approach uses qualitative data to understand and explain phenomena and often seeks to understand the meanings, concepts, explanations, and characteristics of the subject under study (Delavar, 2019, p. 308). The first-hand documents used are the works of Professor Motahari and some articles and books of other researchers. To identify, extract, and categorize concepts, MaxQDA software and its coding tool were used. Qualitative content analysis is a method of subjectively interpreting the content of textual data through the processes of systematic classification, coding, and thematization. (Iman, 2011, p. 88). The qualitative content analysis method is a method to find the connection between different concepts and to recognize conceptual relationships.ResultsThis research shows that Shahid Motahari in his works, first by stating the existing distinctions between humans and other animals concludes that the superiority of humans over animals lies in special human tendencies that are embedded in human nature. Then, in the next stage, by distinguishing between the good and bad people of history and showing the reason for the privilege of the first group over the second group, he introduces human values as the criteria of humanity and finally argues that human values are the special human tendencies that are rooted in his human nature. These values, which are potentially present in human nature, are the special human talents that Shahid Motahari calls them human nature. In light of such knowledge, he believes that in education, it is necessary to know the human being, human talents, the details of the human mind, emotions and feelings, and even the supernatural root of human existence.DiscussionAccording to Shahid Motahari, a human is a creature with many privileges that distinguish him from other creatures, especially animals. What forms the foundation of human existence in nature (Fetrat), and Professor Motahari explains this issue completely by presenting the theory of nature. According to him, the main difference between humans and other living beings is the special human tendencies and the existence of freedom and choice. This point divides the duty of the teacher in the field of education into two very important parts. In the first part, the duty of the teacher is to provide the facilities, meet the needs of the student, and remove the existing obstacles and limitations for the flourishing of human talents. In the second part, the teacher has the duty of providing a system among human talents for the harmonious development of all of themConclusionIt is necessary to maintain a balance among all men's natural talents in human education. Paying attention to some talents and cultivating them, fighting with others, and not creating a balance between them, make a person a dangerous being. Accordingly, in order to answer the question of "how should a human being be educated", from the point of view of Professor Motahari, it can be said that every human being should be educated in such a way that he reaches his own goal; it means that his talents should be recognized and nurtured. That is, based on the knowledge of nature, we should cultivate all our talents in harmony with nature.

Philip Igbo

One of the remarkable features of the book of Hosea is the use of the marriage metaphor. Hosea is the first Hebrew prophet to employ the marriage metaphor to portray God’s covenant relationship with Israel, one in which Israel became unfaithful. Hosea is a prophet of divine love. He portrays God as a lover who is betrayed by the infidelity of his beloved people (Israel). Hosea portrays Israel’s idolatry and syncretism with the Canaanite religion as adultery. Marital infidelity in any culture has always been frowned at. But if we analyze the Hosean text in the light of modern-day understanding, we cannot but say that the punishment meted out to Gomer by her aggrieved husband is rather too harsh. She is subjected to enforced seclusion, deprived of food and clothing, and stripped naked to shame and humiliate her. This is an expression of violence against women. Unfortunately, in biblical times, such a behaviour seemed to have been allowed towards women who were found to be guilty of adultery. While we must interpret this passage in the light of the culture of the time it was written, the text does not in any way justify any kind of marital violence against women.

Muhammad Alfia Ilfa, Waffada Arief Najiyya

The Qur'an is a multi-interpreted holy book, even one word in it can be interpreted with many interpretations that have different trends. This is due to the depth of meaning contained in each word in the Qur'an. Among the words in the Qur'an that are debated among Muslim scholars is the word istawa, the word is seen differently by two paradigm currents that oppose each other, namely the current paradigm of taslim, one of which is led by Imam Ibn Taymiyyah, and the current paradigm of ta'wil, one of which is led by Imam Ar Razi. These two currents further confirm that the Qur'an is universal and multi-interpretive, and add to the treasures of Islamic science, especially in the branch of Qur'anic interpretation and Islamic creed.

Komang Indra Wirawan

Calon Arang performing arts have been developing very well recently. It is proved by the held of many Calon Arang performances and the hectic news coverage and related social media uploads. In addition to the audience being enthusiastic about the show, the artists also continue to innovate and be creative in presenting interesting performances. However, the existing Calon Arang art is a sacred performance that has undergone many commodifications and deviations. Furthermore, there was a lot of chaos and even death. Therefore, a management system for the Calon Arang performing arts is needed that is in accordance with tattwa (philosophy), susila (ethics), and upakara (rituals), but at the same time, it provides sufficient space for artists to express their creativity, and can still present interesting shows to the public. This research was organized in qualitative descriptive method to formulate what factors need to be used as the basis for the management of Calon Arang performance. The research result shows that the preparation of Calon Arang performance management guidelines was not an easy thing because there were conflicts in mapping out the parameters to be used as the basis for managing the Calon Arang Show, both from an aesthetic and religious point of view. However, it is hoped that with the cooperation of various parties, initial principles can be formulated on how to manage the Calon Arang show.

Elaheh Jafarigol, William Keely, Tess Hartog et al.

This paper is a quantitative analysis of the data collected globally by the World Value Survey. The data is used to study the trajectories of change in individuals' religious beliefs, values, and behaviors in societies. Utilizing random forest, we aim to identify the key factors of religiosity and classify respondents of the survey as religious and non religious using country level data. We use resampling techniques to balance the data and improve imbalanced learning performance metrics. The results of the variable importance analysis suggest that Age and Income are the most important variables in the majority of countries. The results are discussed with fundamental sociological theories regarding religion and human behavior. This study is an application of machine learning in identifying the underlying patterns in the data of 30 countries participating in the World Value Survey. The results from variable importance analysis and classification of imbalanced data provide valuable insights beneficial to theoreticians and researchers of social sciences.

Sanna J. Ali, Angèle Christin, Andrew Smart et al.

Amidst decline in public trust in technology, computing ethics have taken center stage, and critics have raised questions about corporate ethics washing. Yet few studies examine the actual implementation of AI ethics values in technology companies. Based on a qualitative analysis of technology workers tasked with integrating AI ethics into product development, we find that workers experience an environment where policies, practices, and outcomes are decoupled. We analyze AI ethics workers as ethics entrepreneurs who work to institutionalize new ethics-related practices within organizations. We show that ethics entrepreneurs face three major barriers to their work. First, they struggle to have ethics prioritized in an environment centered around software product launches. Second, ethics are difficult to quantify in a context where company goals are incentivized by metrics. Third, the frequent reorganization of teams makes it difficult to access knowledge and maintain relationships central to their work. Consequently, individuals take on great personal risk when raising ethics issues, especially when they come from marginalized backgrounds. These findings shed light on complex dynamics of institutional change at technology companies.

Sudeep Pasricha

The next generation of computer engineers and scientists must be proficient in not just the technical knowledge required to analyze, optimize, and create emerging microelectronics systems, but also with the skills required to make ethical decisions during design. Teaching computer ethics in computing curricula is therefore becoming an important requirement with significant ramifications for our increasingly connected and computing-reliant society. In this paper, we reflect on the many challenges and questions with effectively integrating ethics into modern computing curricula. We describe a case study of integrating ethics modules into the computer engineering curricula at Colorado State University.

Ivan Flechais, George Chalhoub

Research into the ethics of cybersecurity is an established and growing topic of investigation, however the translation of this research into practice is lacking: there exists a small number of professional codes of ethics or codes of practice in cybersecurity, however these are very broad and do not offer much insight into the ethical dilemmas that can be faced while performing specific cybersecurity activities. In order to address this gap, we leverage ongoing work on the Cyber Security Body of Knowledge (CyBOK) to help elicit and document the responsibilities and ethics of the profession. Based on a literature review of the ethics of cybersecurity, we use CyBOK to frame the exploration of ethical challenges in the cybersecurity profession through a series of 15 interviews with cybersecurity experts. Our approach is qualitative and exploratory, aiming to answer the research question "What ethical challenges, insights, and solutions arise in different areas of cybersecurity?". Our findings indicate that there are broad ethical challenges across the whole of cybersecurity, but also that different areas of cybersecurity can face specific ethical considerations for which more detailed guidance can help professionals in those areas. In particular, our findings indicate that security decision-making is expected of all security professionals, but that this requires them to balance a complex mix of technical, objective and subjective points of view, and that resolving conflicts raises challenging ethical dilemmas. We conclude that more work is needed to explore, map, and integrate ethical considerations into cybersecurity practice; the urgent need to conduct further research into the ethics of cybersecurity AI; and highlight the importance of this work for individuals and professional bodies who seek to develop and mature the cybersecurity profession in a responsible manner.

Colin M. Gray, Shruthi Sai Chivukula, Janna Johns et al.

Ethics as embodied by technology practitioners resists simple definition, particularly as it relates to the interplay of identity, organizational, and professional complexity. In this paper we use the linguistic notion of languaging as an analytic lens to describe how technology and design practitioners negotiate their conception of ethics as they reflect upon their everyday work. We engaged twelve practitioners in individual co-creation workshops, encouraging them to reflect on their ethical role in their everyday work through a series of generative and evaluative activities. We analyzed these data to identify how each practitioner reasoned about ethics through language and artifacts, finding that practitioners used a range of rhetorical tropes to describe their ethical commitments and beliefs in ways that were complex and sometimes contradictory. Across three cases, we describe how ethics was negotiated through language across three key zones of ecological emergence: the practitioner's "core" beliefs about ethics, internal and external ecological elements that shaped or mediated these core beliefs, and the ultimate boundaries they reported refusing to cross. Building on these findings, we describe how the languaging of ethics reveals opportunities to definitionally and practically engage with ethics in technology ethics research, practice, and education.