Hasil untuk "Religious ethics"

Agus Hermanto, Gesit Yudha, Siti Nurjanah et al.

State Islamic Universities (Universitas Islam Negeri/UIN) in Indonesia function as transformative arenas for the development of Islamic thought and movements that actively counter radicalism and extremist ideologies. This study employs a qualitative approach with an exploratory descriptive design, utilizing a case study methodology. Data were collected through field observations and in-depth interviews with nine purposively selected informants, including the head, secretary, and administrative staff of Ma’had Al-Jami’ah. The data were analyzed using content analysis informed by social theory to capture both normative and practical dimensions of religious moderation. The findings demonstrate that the concept of Maslahah Mursalah plays a central role in shaping the religious moderation programs implemented at Ma’had Al-Jami’ah. This principle serves as a flexible legal-ethical framework that enables Islamic teachings to respond constructively to contemporary social challenges. Core religious subjects—such as theology (ʿaqīdah), ethics (akhlāq), and Islamic law (sharīʿah)—are not taught rigidly but are interpreted contextually to address present-day realities. For instance, the concept of jihad is redefined beyond its narrow association with armed struggle and expanded to include intellectual endeavors (ṭalab al-ʿilm), scientific advancement, and technological innovation. This reinterpretation encourages students to view knowledge production and social contribution as integral forms of religious commitment. This study contributes significantly to the discourse on religious moderation in Islamic higher education by offering empirical insights into institutional strategies that foster moderation, resilience, and responsiveness to contemporary societal issues.

Dias Maulana

This study aims to analyze the application of the Window Shopping learning model in Islamic Religious Education (PAI) and Ethics subjects at SMP N 1 Cilacap. This study uses a descriptive qualitative approach with a field study type. The research subjects consisted of PAI teachers and ninth-grade students in class A. Data collection techniques were carried out through observation, interviews, and documentation. The results show that the Window Shopping model is implemented through the stages of planning, implementation, and evaluation of learning. The planning stage includes the preparation of lesson plans and teaching materials. In the implementation stage, teachers begin the lesson with an introduction, followed by group discussions, presentations of work, and “visiting” activities to observe and provide feedback on other groups' work. Evaluation was carried out through assessment for learning using observation and summative assessment techniques. The application of this model showed an increase in student activity, creativity, questioning skills, discussion participation, and understanding of the material. Thus, the Window Shopping model is considered effective in creating interactive and student-centered PAI learning.

Marie McGinn

In “Notes on Talks with Wittgenstein”, Waismann reports Wittgenstein saying that in speaking about ethics “I can only appear as a person speaking for myself.” If we combine this with another remark, “What is Good is Divine too. That, strangely enough, sums up my ethics”, it suggests that an understanding of Wittgenstein’s personal involvement with the teachings of Christianity is fundamental for an interpretation of his “Lecture on Ethics” (1929) and “Lectures on Religious Belief” (1938). From the evidence of his personal writings, in particular the coded notebooks of 1914–16 and MS183, which record remarks made in 1930–32, 1936–37, Wittgenstein’s relationship to the teaching of Christianity is complex. During WW1, Wittgenstein found a form of Christian teaching immensely helpful, it seemed to him the only sure way to happiness. This influence is still apparent in “Lecture on Ethics”. Remarks made in 1936–37 show Wittgenstein’s relationship with Christianity becoming more troubled, as his critical self-consciousness arising from thoughts about the teaching of the New Testament become increasingly debilitating. He begins to find that the Christian teaching is becoming a source of madness rather than one of happiness. He accepts that a life of faith would require him to live a completely different life from the one that suits him. He begins to think that an ordinary life and his philosophical work might be the solution to his state of unhappiness. In “Lectures on Religious Belief”, Wittgenstein’s remarks are made from a position which is more personally disengaged. Wittgenstein is now investigating religious belief as a human phenomenon and not as something with which he is any longer personally involved, but his personal experience, particularly his experience of loss of faith, is still fundamental to how he understands the phenomenon.

Jing Zhang, Wenlong Song, Yang Liu

Abstract This study explores the transformative role of generative artificial intelligence (AI) in shaping religious cognition, with particular emphasis on its implications for religious education. By examining the biases inherent in AI-generated content, this research highlights how these biases influence user perceptions and interactions with diverse religious teachings. Through experimental frameworks and pre/post-interaction evaluations, the study reveals that generative AI not only reflects but amplifies cognitive biases, affecting users’ understanding of religious doctrines and cultural diversity. The findings underscore the potential of generative AI to act as a double-edged sword in religious education: enhancing personalized learning and cross-cultural understanding while risking the reinforcement of prejudice. These insights call for ethical guidelines and oversight mechanisms in deploying generative AI within religious contexts. This research contributes to the growing discourse on AI ethics and its pivotal role in shaping inclusive and unbiased religious education in the digital era.

Luthfi Ridzki Fakhrian, Abrar Abrar, Budiaman Budiaman

Indonesia's civic and educational landscape has increasingly been fragmented by the rise of identity politics, ideological polarization, and the erosion of inclusive nationalism. Amidst this crisis, the educational thought of Nurcholish Madjid (Cak Nur) offers a transformative weltanschauung, a synthesis of Islamic ethics, national consciousness, and modern rationality. This study aims to critically investigate Madjid’s educational paradigm within the framework of wawasan kebangsaan (national insight), repositioning education not as dogmatic transmission but as civic moral formation. Employing a descriptive qualitative approach with critical historiographical methods, the research analyzes primary sources, including Madjid’s writings, interviews with key intellectuals, and institutional records, from 1971 to 2002. Anchored in the theories of Karl Mannheim and Antonio Gramsci, the study interprets Madjid as an organic intellectual whose vision is institutionalized through Universitas Paramadina, Madania School, and the Nurcholish Madjid Society. The findings reveal that Madjid’s inclusive educational praxis serves as both a moral critique and a civic alternative to ideological extremism in Indonesian schooling. His vision bridges Islam and Pancasila, integrates character education with democratic citizenship, and promotes pluralism as a religious imperative. The novelty of this research lies in contextualizing Madjid’s pedagogy as an instrument for rebuilding national character in postcolonial education, rather than reducing it to liberal theology. This paper contributes to global debates on religion, education, and civic ethics by proposing a homegrown Indonesian model that reconciles faith, diversity, and democracy. Madjid’s weltanschauung remains a viable blueprint for inclusive, ethical, and future oriented national education.

Ahmad, Muhammad Najib, Ma'adul Yaqien Makkarateng

This study aims to explore the relevance of Maqāṣid al-Sharīʿah in facing the challenges and opportunities presented by the Metaverse, as well as offering an adaptive Islamic legal framework for the virtual world. In an increasingly complex digital era, challenges such as the spread of false information, identity manipulation, digital addiction, economic exploitation, and negative impacts on family relationships have become major issues that require a Shariah-based approach. This study uses a literature analysis method by reviewing previous relevant and in-depth research on Maqāṣid al-Sharīʿah, digital technology, and contemporary issues in the Metaverse. The results show that Maqāṣid al-Sharīʿah can be flexibly applied in five main dimensions: protection of religion (al-dīn), life (al-nafs), reason (al-‘aql), offspring (al-nasl), and property (al-māl). Protection of religion includes the development of virtual spaces that support interactive education and da'wah. The protection of life includes the psychological well-being of technology users through moderation and digital literacy. The protection of reason emphasises the importance of information verification to prevent hoaxes and manipulation. The protection of offspring focuses on Islamic-based platforms to support children's education and strengthen family values. The protection of property highlights the need for Shariah regulation in digital economic transactions to ensure fairness and transparency. This study concludes that Maqāṣid al-Sharīʿah is not only relevant but also capable of becoming an ethical and normative foundation for creating an ethical, inclusive Metaverse ecosystem that is in line with Islamic values. This study also opens up opportunities for further study on the practical implementation of Islamic law in the virtual world.

Dhika Tabrozi

The study of ijtihad in maqashid shariah within the thoughts of asy-Syatibi and Ibn Ashur contains a rational intellectual substance. However, previous studies have not fully explored asy-Syatibi and Ibn Ashur’s perspectives in elaborating the methodological foundations of maqashid shariah. This study employs a qualitative approach through a literature review on the thoughts of asy-Syatibi and Ibn Ashur regarding maqashid shariah, utilizing content analysis as its research method. The primary data is sourced from al-Muwafaqat and Maqashid al-Shariah al-Islamiyyah. Meanwhile, secondary data is derived from texts that correlate with the maqashid perspectives of both scholars. The data is then analyzed to understand the epistemological framework of asy-Syatibi and Ibn Ashur’s ijtihad. The findings of this study reveal that Asy-Syatibi argues that the implementation of shariah for mukallaf aims to achieve maslahah in relation to religious well-being and sustenance in worldly life. Asy-Syatibi mapped the core principles of the maslahah framework onto the five primary necessities (ad-dharuriyyat al-khams). Flexibility in worship is positioned as a secondary need, while the cultivation of akhlaq al-karimah serves as a complementary element in achieving the objectives of maqashid shariah. Meanwhile, Ibn Ashur’s concept of maqashid shariah distinguishes between maslahah that is general and maslahah that is specific. Maslahah ‘ammah presents a framework that categorizes needs into primary, secondary, and tertiary levels. Meanwhile, maslahah khassah focuses on specific benefits for individuals, encompassing worship (ibadah), transactions (mu‘amalat), family law, and criminal law. The concept of ibadah aims to purify both the soul and body, while mu‘amalat seeks to establish justice in individual rights within social contracts. Family law serves to protect the rights of the husband, wife, and children, whereas criminal law is designed to uphold justice. The concept of maqashid shariah proposed by asy-Syatibi and Ibn Ashur serves as a bridge and provides solutions to contemporary challenges related to modern issues and Islamic law. Kajian ijtihad maqashid syariah dalam pemikiran asy-Syatibi dan Ibnu Asyur memuat substansi pemikiran yang rasional. Namun, penelitian terdahulu belum sepenuhnya membahas pemikiran asy-Syatibi dan Ibnu Asyur dalam mengelaborasi landasan metodologis maqashid syariah. Penelitian ini menggunakan pendekatan kualitatif berupa studi pustaka terkait pemikiran maqashid syariah asy-Syatibi dan Ibnu Asyur dan metode analisis konten. Data primer bersumber dari kitab al-Muwafaqat dan Maqashid Syariah al-Islamiyyah. Sedangkan data sekunder lainnya bersumber dari teks yang memiliki korelasi dalam maqashid kedua tokoh tersebut. Data kemudian dianalisis untuk memahami kerangka epistemologis dari pemikiran asy-Syatibi dan Ibnu Asyur dalam berijtihad. Hasil kajian ini menemukan bahwa asy-Syatibi berpendapat pemberian syariat kepada mukalaf bertujuan untuk mewujudkan maslahah dirinya pada kemaslahatan agama dan keberlangsungan hidupnya di dunia. Asy-Syatibi memetakan pokok pemikiran maslahahnya pada lima kebutuhan primer (ad-dharuriyyat al-khams). Keringanan dalam beribadah diposisikan sebagai kebutuhan sekunder dan tercipatnya akhlaqul-karimah sebagai penyempurna maqashid syariah. Sedangkan gagasan maqashid syariah oleh Ibnu Asyur  menunjukkan adanya maslahah yang bersifat umum dan bersifat khusus. Maslahah ‘ammah menawarkan konsep kebutuhan primer, sekunder, dan tersier. Maslahah khassah menawarkan konsep kemaslahatan secara khusus bagi individu yang terdiri atas ibadah, muamalat, hukum keluarga, dan hukum pidana. Konsepsi ibadah bertujuan untuk membersihkan jiwa dan raga manusia, muamalat bertujuan untuk menciptakan keadilan pada hak-hak individu dalam kontrak sosial, hukum keluarga melindungi hak suami, istri serta anak, dan hukum pidana bertujuan untuk menegakkan keadilan. Gagasan maqashid syariah yang diutarakan oleh asy-Syatibi dan Ibnu Asyur mampu menjembatani dan menjawab tantangan zaman yang berkaitan dengan problem modern dan hukum Islam.

Dennis Müller

This article analyzes the emerging ethical turn in mathematics education, arguing that it is a nuanced extension of the sociopolitical turn. While sociopolitical studies of mathematics have highlighted systemic issues and group concerns (e.g., equity, diversity, exclusion), the newer scholarship on ethics in mathematics presents a sharpened focus on the individual responsibility of learners, teachers, and mathematicians by explicitly engaging with philosophical ethics. We analyze key themes of the discourse, including the tension between "doing good" and "preventing harm," and present various philosophical foundations from which scholars have engaged with ethics: Levinas, non-Western perspectives, and pragmatism. We show that the ethical turn holds significant implications for training teachers, including self-reflection, responsibility towards the Other, historical and philosophical awareness, the role of mathematics in society, individual flexibility, cultural sensitivity, and courage to navigate the complex reality of today's mathematics classrooms. The article is designed to also serve as an introduction to ethics in mathematics education.

Ammar Younas

Contemporary discussions in AI ethics often treat culture as a source of normative divergence that needs to be accommodated, tolerated, or managed due to its resistance to universal standards. This paper offers an alternative vision through the concept of "Cultural Co-Genesis of AI Ethics." Rather than viewing culture as a boundary or container of isolated moral systems, we argue that it is a generative space for ethical co-production. In this framework, ethical values emerge through intercultural engagement, dialogical encounters, mutual recognition, and shared moral inquiry. This approach resists both universalist imposition and relativistic fragmentation. Cultures are not approached as absolutes to be defended or dissolved, but as co-authors of a dynamic ethical landscape. By grounding AI ethics in Cultural Co-Genesis, we move from managing difference to constructing shared ethical meaning for AI ethics, with culture as a partner, not a problem. We support this framework with two cases: (1) a theoretical analysis of how various cultures interpret the emergence of powerful new species, challenging dominant existential risk narratives, and (2) an empirical study of global AI ethics principles using data from the Linking AI Principles project, which reveals deep ethical convergence despite cultural diversity. We conclude that cross-cultural AI ethics should be seen not as an ethical patchwork, but as a mosaic in progress, woven from the normative insights that emerge between cultures.

Rajitha Ramanayake, Vivek Nallur

The common consensus is that robots designed to work alongside or serve humans must adhere to the ethical standards of their operational environment. To achieve this, several methods based on established ethical theories have been suggested. Nonetheless, numerous empirical studies show that the ethical requirements of the real world are very diverse and can change rapidly from region to region. This eliminates the idea of a universal robot that can fit into any ethical context. However, creating customised robots for each deployment, using existing techniques is challenging. This paper presents a way to overcome this challenge by introducing a virtue ethics inspired computational method that enables character-based tuning of robots to accommodate the specific ethical needs of an environment. Using a simulated elder-care environment, we illustrate how tuning can be used to change the behaviour of a robot that interacts with an elderly resident in an ambient-assisted environment. Further, we assess the robot's responses by consulting ethicists to identify potential shortcomings.

Samuel Dale

Photo 29553598 / Aristotle © Eleftherios Damianidis | Dreamstime.com INTRODUCTION Bioethics does not have an explicitly stated and agreed upon means of resolving conflicts between normative theories. As such, bioethics lacks an essential feature – action guidance ― an effective translation from theory to practice. While the normative approaches and historical precedents of bioethics may discourage overtly egregious acts, the bioethical discipline does not offer decisive guidance in situations with multiple competing normative approaches. For example, Utilitarians and Kantians offer diametrically opposed guidance in emblematic cases like the trolley problem in which saving a greater number of people conflicts with the imperative to treat persons as ends-in-themselves rather than a means to an end. The predominant framework in bioethics, principlism, also suffers from a lack of action guidance.[1] The consequences of a ‘toothless’ bioethics impeded by misaligned principles and conflicting normative theories are disastrous – not only in death count but also in moral injury and societal fracture. This paper argues that while there is no ‘one theory to rule them all,’ a virtue-based approach to bioethics can ameliorate the adjudication problem. Bioethics ought to embody moral strength but has often provided indecisive guidance due to its awkward theoretical architecture. In defence of bioethics, many actors control societal level decision making. Thus, the onus does not rest entirely on bioethicists but also leaders in government and healthcare. This paper critiques principlism as internally incongruous, as it is composed of elements from multiple ethical theories. Understanding this, it is seen that the entirety of theoretical bioethics, as composed of conflicting normative approaches, also suffers from this action-guidance problem.[2] l.     The Birth of Bioethics Amid Tragedy Bioethics was born out of tragedy. During the Nuremberg Trials of 1946-47, a cohort of French, American, British, and Soviet judges forced the Nazi doctors and architects of the Holocaust to stand trial for their egregious actions and feel the firm hand of justice. In an example of ex post facto law, the global community identified unethical action and indicted Germans for breaking natural law.[3] As a result, the Nuremberg Code arose to prevent crimes against human research subjects. It outlines the parameters of ethical research and is a foundational document of modern bioethics.[4] Early bioethics pronounced immorality and offered decisive guidance, laying the groundwork for an internationally unified theory of negative morality – that which is never permissible. Tuskegee was another foundational tragedy in the history of bioethical discipline. In 1932, the US Public Health Service recruited six hundred African American men from Macon County, Alabama for a study on the effects of untreated syphilis.[5] The researchers failed to obtain informed consent and intentionally withheld information regarding the disease or the nature of the study. The researchers did not offer any men the cure, penicillin, which was discovered midway through the experiment. Many men died during the study. The perpetrators evaded justice until 1972. Tuskegee sparked a new paradigm of bioethics, including the US federal policies, the establishment of ethics review boards, and informed consent as a core tenet of biomedical practice.[6] The National Research Act of 1974 and the Belmont Report of 1978 laid new ground for research ethics and set the tone for the contemporary practice of bioethics. ll.     The Rise of Principlism These two cases demonstrate the nature of the early days of bioethics. It largely lacked high-level theory and appealed more to generally agreed upon moral facts and common-sense morality. However, as medicine advanced, increasingly complex biomedical issues created problems that required greater appeals to theory.[7] The “heroic” phase of bioethics saw “theorists aspire to construct symmetrical cathedrals of normative thought.”[8] In the wake of the Tuskegee Syphilis Study, Tom Beauchamp and James Childress helped draft the Belmont Report, a bulwark intended to prevent future atrocities in human research trials. The document aimed to curtail the utilitarianism implicit in medical research and add essential considerations of the subjects themselves, including respect for persons, beneficence, and justice.[9] It also served as the bedrock of the theoretical architecture of principlism. In 1979, Beauchamp and Childress’ published Principles of Biomedical Ethics, which is arguably the most influential text in bioethics scholarship. It attempts to incorporate some main theoretical approaches to ethics in a unified moral theory: autonomy reflects the work of Kant; beneficence aligns with utilitarianism; non-maleficence is reminiscent of Hippocrates; and justice borrows heavily from Rawls.[10] These four principles have become canonical in academic bioethics. However, doubts remain as to their effectiveness in guiding action toward ethical aims given how scholars contend that “ethical expertise cannot be codified in principles.”[11]  lll.     A Critique of Principlism Clouser & Gert say: At best, ‘principles’ operate primarily as checklists naming issues worth remembering when considering a biomedical moral issue. At worst ‘principles’ obscure and confuse moral reasoning by their failure to be guidelines and by their eclectic and unsystematic use of moral theory.[12] To this point, principlism is no more than a flashlight – a tool to illuminate the ethical landscape. Viewing cases through the lens of moral principles can reveal the salient moral features, but it ultimately provides no guidance for adjudication, hereby referred to as the adjudication problem. Consequently, the doctor’s moral intuition has de facto weight, and the principles are merely a post hoc justification for any given action they choose. Using the four principles to decide the right course of moral action is “tantamount to using two, three, or four conflicting moral theories to decide a case.”[13] Principlism attempts to reap the benefit of multiple ethical theories, each with unambiguous goals. When blended, the result is discordant directives. These conflicting principles “provide no systematic guidance” for real world dilemmas.[14] Other ethical theories have faults too. Kantians leave no room for exceptions for exigency, and utilitarianism ‘crosses the line’ far too often. At least these theories decisively guide action and provide unambiguous justification for doing so. Utilitarianism is quite measurable: “Provide the greatest good for the greatest number” – sure! Done. Kant’s ethical imperative has a clear rule: “Never treat humans as a mere means to an end” – certainly, will do. Principlism merely provides “a check list of considerations” that doctors can cross off one by one before going about their originally intended course of action.[15] Worse, the internally disharmonious nature of principlism allows doctors to justify ethically dubious decisions. An important goal of bioethics is avoiding the following scenario: a doctor faces with a moral dilemma. He can choose Option A or Option B. Let’s say B is morally preferrable on a consensus view. However, his moral intuition guides him toward Option A. Having completed his required course on biomedical ethics in medical school, he recalls a few theories which are relevant to his case. He considers the four principles but autonomy conflicts with beneficence, which does not yield a straightforward, practical directive, so he disregards principlism for the case at hand. Kantian ethics disagrees with his intuition, but utilitarianism may support it. He goes ahead with Option A, claiming utilitarianism supported his actions. He, therefore, provides post hoc justification for Option A, using whichever theory agrees with his judgment.  Reliance on intuition when the principles conflict is an intractable problem “unless one is willing to grant privileged epistemological status to the moral judgments (calling them "intuitions") or to the moral principles (calling them "self-evident" or otherwise a priori”).[16] Neither deserves a privileged epistemological status. Moral intuitions can possess prejudice or ignorance, and moral principles can demonstrably conflict, offering no guidance. Realistically, most people “pay little attention to theories when they make moral decisions,” and when they do, post hoc rationalization often follows. When discipline is used as an afterthought, it provides justifications for potentially unethical actions. lV.     Virtue Ethics: A Provisional Solution Virtue ethics may provide a workaround. It emphasizes the disposition and character of the moral agent instead of abstract theories, making it a practical choice. As Jacobson writes, “ethical dictates cannot be codified in general rules applicable to particular situations by someone who lacks virtue.”[17] Ethical theories can still highlight moral lapses and dilemmas, but since they do not decisively guide action, bioethics must focus on moral agents’ decision-making abilities. Aristotelian virtue as a provisional solution to the adjudication problem also accounts for the “multiple and heterogeneous” particularities which other theories often neglect.[18] Aristotle said that "phronesis [practical wisdom] deals with the ultimate particular and this is done by perception (aisthesis) rather than science (episteme).”[19] Scientific knowledge in the case of bioethics may appropriately refer to medical facts. Perception refers to the moral intuition of an individual agent as applied to a given scenario. Jonsen goes further, however, interpreting this perception as “the appreciative sight of a constellation of ideas, arguments, and facts about the case, seen as a whole.”[20] Phronesis, or practical wisdom, is the cardinal virtue of Aristotelian virtue ethics. It enables the agent to consider the relevant facts and act in the most prudent, courageous, or tempered manner. This paper proposes that in the face of intractable theoretical disagreements, the only way forward for bioethics is to educate bioethics practitioners and students in this tradition. V.     Counterargument So far, this paper has argued that bioethics is relatively toothless and needs to give clear guidance due to theoretical disagreements and the intractable differences between normative approaches. And yet, some may object to the notion that bioethics ought to have these proverbial teeth. In this view, bioethics merely acts as a sounding board for those in executive roles (doctors, lawyers, politicians) to better understand the moral landscape of the problem. To them, bioethics’ failure to decisively guide action is acceptable because it should not. If this is the case, then bioethics need not speak with one voice and should cherish the long-standing, obstinate disagreements between different theoretical camps. But this paper contends the opposite. If bioethics continues to offer conflicting imperatives and fails to demonstrably guide individuals, hospitals, and society toward clear ethical aims and outcomes, it has failed as a discipline. One might argue that virtue theory is not an ideal framework to replace principlism because individuals approach ethical problems in many ways based on features of their character and background. Injecting one’s character into moral decisions can lead to bias. As Carl Elliot writes, “how a moral problem is described will turn on an array of variables: the role and degree of involvement in the case of the person who is describing it, the person’s particular profession or discipline, her religious and cultural inheritance-indeed, with all of the intangibles that have contributed to her character.”[21] Self-awareness may counteract personal biases in moral decision making. Vl.     Limitation Virtue ethics is only a provisional solution to the adjudication problem for two reasons. One, not everyone is inherently virtuous, and two, theoretical differences may be resolved. If deontology and consequentialism can be incorporated into a unified theory for bioethics, then virtue ethics may not be necessary. On a certain view, it would be ideal for ethics to be computational – plug in the relevant variables and receive the morally correct answer. Arguably, principlism was an attempt at such a matrix, but it ultimately failed as a unified theory. Rather than waiting for a perfect unified theory, we must count on the genuine virtue of the moral agents who make ethically important decisions from policy to bedside. If practical wisdom is not a characteristic of these agents, then their decisions will not be as ethical as they ought to be, and no theory is the panacea to such a problem. CONCLUSION Bioethics emerged out of unified responses to clear cases of moral depravity, like the Holocaust and Tuskegee, and perhaps bioethics is most appropriate for such cases which are conducive to moral certitude. At minimum, bioethics offers meaningful guidance in cases where the relevant duties align with beneficent consequences. For example, in both the Nuremberg and Tuskegee cases, abrogating fundamental duties to humanity led to grievous consequences. The principles developed in the wake of such problems led to a conflict between autonomy and beneficence, which perhaps mirror the conflict between Kantian deontology and utilitarianism. Bioethics excels when deontology and utilitarianism are aligned, but most of the time, they are not. In such instances, virtue is needed to adjudicate conflicting normative approaches and resolve theoretical tensions with practical wisdom and courage. - [1] Clouser, K. D., & Gert, B. (1990). A Critique of Principlism, The Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine, Volume 15, Issue 2, April 1990, Pages 219–236, https://doi.org/10.1093/jmp/15.2.219 [2] Clouser, K. D., & Gert, B. (1990). [3] Annas, G. J. (2010). The legacy of the Nuremberg Doctors’ Trial to American bioethics and human rights. In Medicine After the Holocaust (pp. 93-105). Palgrave Macmillan, New York. https://scholarship.law.umn.edu/mjlst/vol10/iss1/4 [4] Annas, G. J. (2010). The legacy of the Nuremberg Doctors’ Trial to American bioethics and human rights. In Medicine After the Holocaust (pp. 93-105). Palgrave Macmillan, New York. https://scholarship.law.umn.edu/mjlst/vol10/iss1/4 [5] Barrett, L. A. (2019). Tuskegee Syphilis Study of 1932-1973 and the Rise of Bioethics as Shown through Government Documents and Actions. DttP, 47, 11. https://heinonline.org/HOL/LandingPage?handle=hein.journals/dttp47&div=36&id=&page= [6] Barrett, L. A. (2019). [7] Annas, G. J. (2010). [8] Annas, G. J. (2010). [9] Adashi, E. Y., Walters, L. B., & Menikoff, J. A. (2018). The Belmont Report at 40: reckoning with time. American Journal of Public Health, 108(10), 1345-1348. https://doi.org/10.2105/AJPH.2018.304580 [10] Beauchamp, T. L., & Childress, J. F. (2001). Principles of Biomedical Ethics. Oxford University Press, USA. [11] Jacobson, D. (2005). Seeing by feeling: virtues, skills, and moral perception. Ethical Theory and Moral Practice, 8(4), 387-409. https://doi.org/10.1007/s10677-005-8837-1 [12] Clouser, K. D., & Gert, B. (1990). [13] Clouser, K. D., & Gert, B. (1990). [14] Clouser, K. D., & Gert, B. (1990). [15] Clouser, K. D., & Gert, B. (1990). [16] Daniels, N. (1979). Wide Reflective Equilibrium and Theory Acceptance in Ethics. The Journal of Philosophy, 76(5), 256-282. https://doi.org/10.2307/2025881 [17] Jacobson, D. (2005). [18] Jonsen, A. R. (1991). Of balloons and bicycles—or—the relationship between ethical theory and practical judgment. Hastings Center Report, 21(5), 14-16. https://doi.org/10.2307/3562885 [19] Jonsen, A. R. (1991), p. 15. [20] Jonsen, A. R. (1991), p. 15. [21] Elliott, C. (1992). Where ethics comes from and what to do about it. Hastings Center Report, 22(4), 28-35. https://onlinelibrary.wiley.com/doi/pdf/10.2307/3563021  

Abiodun James Aderele

This article discusses religious violence in Nigeria, particularly the conflict between Islam and Christianity that has been ongoing for about a century. Various factors contribute to this violence, including socio-economic, political, and governance deficits, as well as disputes over religious beliefs or identities. Additionally, the ethnic, religious, linguistic, and cultural diversity in Nigerian society plays a role in escalating the violence. This situation poses a threat to Nigeria's stability and territorial integrity, and the high number of casualties also impacts the country's economy. Numerous primary causes of religious violence in Nigeria include the agitation for the implementation of Sharia law, imbalances in the political and economic systems, extreme interpretations of religion, and external influences. To resolve this conflict, the author suggests several measures that can be implemented by religious leaders. First, they should strive to integrate religious institutions and faith-based organizations. Second, they must avoid conflicts among religious figures and institutions. Third, they should facilitate formal dialogue. Fourth, promote interfaith discussions. Fifth, establish local groups aimed at understanding each other among followers of different religions. And finally, organize conferences, seminars, and open discussions. Conferences and seminars can be held at national and international levels, while open discussions can be broadcasted on national television to reach various layers of Nigerian society, especially vulnerable individuals who could be used or targeted in interfaith conflicts.

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.

Sergey Rodionov, Zarathustra Amadeus Goertzel, Ben Goertzel

This report summarizes a short study of the performance of GPT-4 on the ETHICS dataset. The ETHICS dataset consists of five sub-datasets covering different fields of ethics: Justice, Deontology, Virtue Ethics, Utilitarianism, and Commonsense Ethics. The moral judgments were curated so as to have a high degree of agreement with the aim of representing shared human values rather than moral dilemmas. GPT-4's performance is much better than that of previous models and suggests that learning to work with common human values is not the hard problem for AI ethics.

Aastha Pant, Simone V. Spiegler, Rashina Hoda et al.

The importance of teaching software ethics to software engineering (SE) students is more critical now than ever before as software related ethical issues continue to impact society at an alarming rate. Traditional classroom methods, vignettes, role-play games, and quizzes have been employed over the years to teach SE students about software ethics. Recognising the significance of incorporating software ethics knowledge in SE education and the continued need for more efforts in the area of the teaching and learning of SE ethics, we developed an interactive, scenario-based Software Ethics Quiz. Our goal was to teach SE students about ethics in a comprehensive, open, and engaging manner through a combined approach of an online lecture followed by an interactive workshop with the quiz and a debriefing session. The anonymous quiz responses collected showed promising results regarding the engagement and efficacy of the lecture and quiz, with a slightly better rating for the interactive quiz. The voluntary student feedback collected suggested that a majority of the participants found the debrief discussion on the quiz scenarios to be very beneficial for learning about software ethics. In this experience report, we share our experiences, related educational resources including the quiz, and recommendations from lessons learned with the wider education community to keep driving this critical topic forward

Eyup Engin Kucuk, Muhammed Yusuf Kocyigit

The increasing success of Large Language Models (LLMs) in variety of tasks lead to their widespread use in our lives which necessitates the examination of these models from different perspectives. The alignment of these models to human values is an essential concern in order to establish trust that we have safe and responsible systems. In this paper, we aim to find out which values and principles are embedded in LLMs in the process of moral justification. For this purpose, we come up with three different moral perspective categories: Western tradition perspective (WT), Abrahamic tradition perspective (AT), and Spiritualist/Mystic tradition perspective (SMT). In two different experiment settings, we asked models to choose principles from the three for suggesting a moral action and evaluating the moral permissibility of an action if one tries to justify an action on these categories, respectively. Our experiments indicate that tested LLMs favors the Western tradition moral perspective over others. Additionally, we observe that there potentially exists an over-alignment towards religious values represented in the Abrahamic Tradition, which causes models to fail to recognize an action is immoral if it is presented as a "religious-action". We believe that these results are essential in order to direct our attention in future efforts.

Sri Wahyuni, Ana Nur Dunya Azizah, Nila Zaimatus Septiana

Abstract: This study is intended 1) to determine the effect of family social support on students’ motivation to learn Islamic education, 2) to determine the effect of school climate on students’ motivation to learn Islamic education, 3) to find out the effect of family social support and school climate on students’ motivation to learn Islamic education. This study uses a quantitative approach through correlation research design. The subject of this study is the eighth grade students of SMP Negeri 1 Ngadiluwih. The sample used is 175 students using simple random sampling technique. The data are analyzed by using simple and multiple linier regression analysis. The results of the study show that 1) there is an influence of family social support on student motivation to learn Islamic education which has an effect of 18.2 percent, and the remaining 81.8 percent is influenced by other factors; 2) there is an influence of school climate on students’ motivation to learn Islamic education which has an effect of 17.4 percent, and the remaining 82.6 percent is influenced by other factors; 3) there is an influence of family social support and school climate on students’ motivation to learn Islamic education which has an effect of 23.2 percent, and the remaining 76.8 percent is influenced by other factors. Abstrak: Penelitian ini dimaksudkan 1) untuk mengetahui pengaruh dukungan sosial keluarga terhadap motivasi belajar pendidikan agama Islam, 2) untuk mengetahui pengaruh iklim sekolah terhadap motivasi belajar pendidikan agama Islam. 3) untuk mengetahui pengaruh dukungan sosial keluarga dan iklim sekolah terhadap motivasi belajar pendidikan agama Islam. Penelitian ini menggunakan pendekatan kuantitatif desain korelasi. Subjek penelitian ini siswa kelas VIII SMP Negeri 1 Ngadiluwih. Sampel yang digunakan berjumlah 175 siswa menggunakan teknik simple random sampling. Analisis data menggunakan analisis regresi linier sederhana dan berganda. Hasil penelitian menunjukkan 1) ada pengaruh dukungan sosial keluarga terhadap motivasi belajar pendidikan agama Islam yang berpengaruh sebesar 18,2 persen dan sisanya yaitu 81,8 persen dipengaruhi faktor lain; 2) ada pengaruh iklim sekolah terhadap motivasi belajar pendidikan agama Islam yang berpengaruh sebesar 17,4 persen dan sisanya yaitu 82,6 persen dipengaruhi faktor lain; 3) ada pengaruh dukungan sosial keluarga dan iklim sekolah terhadap motivasi belajar pendidikan agama Islam yang berpengaruh sebesar 23,2 persen dan sisanya yaitu 76,8 persen dipengaruhi faktor lain.

Ben Green

This special issue interrogates the meaning and impacts of "tech ethics": the embedding of ethics into digital technology research, development, use, and governance. In response to concerns about the social harms associated with digital technologies, many individuals and institutions have articulated the need for a greater emphasis on ethics in digital technology. Yet as more groups embrace the concept of ethics, critical discourses have emerged questioning whose ethics are being centered, whether "ethics" is the appropriate frame for improving technology, and what it means to develop "ethical" technology in practice. This interdisciplinary issue takes up these questions, interrogating the relationships among ethics, technology, and society in action. This special issue engages with the normative and contested notions of ethics itself, how ethics has been integrated with technology across domains, and potential paths forward to support more just and egalitarian technology. Rather than starting from philosophical theories, the authors in this issue orient their articles around the real-world discourses and impacts of tech ethics--i.e., tech ethics in action.

Kaska Porayska-Pomsta, Wayne Holmes

This paper presents the key conclusions to the forthcoming edited book on The Ethics of Artificial Intelligence in Education: Practices, Challenges and Debates (August 2022, Routlege). As well as highlighting the key contributions to the book, it discusses the key questions and the grand challenges for the field of AI in Education (AIED)in the context of ethics and ethical practices within the field. The book itself presents diverse perspectives from outside and from within the AIED as a way of achieving a broad perspective in the key ethical issues for AIED and a deep understanding of work conducted to date by the AIED community.

Sudeep Pasricha

This article reviews the landscape of ethical challenges of integrating artificial intelligence (AI) into smart healthcare products, including medical electronic devices. Differences between traditional ethics in the medical domain and emerging ethical challenges with AI-driven healthcare are presented, particularly as they relate to transparency, bias, privacy, safety, responsibility, justice, and autonomy. Open challenges and recommendations are outlined to enable the integration of ethical principles into the design, validation, clinical trials, deployment, monitoring, repair, and retirement of AI-based smart healthcare products.