Advance care planning and respect for patient autonomy are central concerns in contemporary medical ethics, particularly for patients whose decision-making capacity may be impaired. This study aimed to examine and identify ethical challenges in judicial judgments in Japan relating to these patients. We conducted a retrospective observational study of Japanese civil court judgments using Westlaw Japan. We systematically identified judgments addressing physicians' duties of explanation or informed consent for patients with impaired decision-making capacity. Cases were limited to judgments rendered after May 2007, following publication of the national Guidelines on the Decision-Making Process for Medical Care and Care at the End of Life in Japan. We evaluated five items: (1) substantive consideration of patients' wishes and values; (2) individualized assessment of decision-making capacity and underlying conditions; (3) whether family members' wishes were treated merely as surrogate consent; (4) whether a repeated, dialogical decision-making process involving family members and healthcare or care teams was described; and (5) whether advance directives or similar written documents were referenced. Each item was coded dichotomously. We assessed inter-rater agreement between researchers using agreement rates and Cohen's κ statistics. Of 116 identified judgments, 10 civil cases met the inclusion criteria. Patients had a mean age of 79.5 years, and all cases involved impaired decision-making capacity due to conditions such as dementia. Courts explicitly attempted to respect or infer patients' wishes in two cases. Consideration of decision-making capacity and its medical assessment was noted in two cases. In two cases, courts treated family members' wishes as sources for inferring the patient's presumed wishes rather than as surrogate consent. A repeated, dialogical decision-making process was described in four cases. No judgment referred to advance directives. Inter-rater agreement was high for all items. The civil court judgments analyzed in this study for patients with impaired decision-making capacity did not sufficiently reflect principles emphasized in ethical guidelines in Japan. This highlights an important challenge in clinical practice and medico-legal evaluation in Japan and underscores the need for future empirical research to evaluate the implementation of advance care planning in clinical practice.

In the contemporary ethics of immigration, the “conventional view” is often assumed to be restrictionist: the claim that states have a moral right to control immigration. But has this view always been considered “conventional”? A review of major political theories on human mobility and political power, from the 16th to the18th century, suggests not. The restrictionist view on immigration was far from being the “conventional view.” Instead, freedom of movement was supported across a wide range of political theories, both rights-based and consequentialist. During the 16th–17th centuries, denying innocent people their freedom of movement was seen as an injustice, an unjustified hostility, and therefore a potential justification for retaliating with war. In the 17th–18th centuries, sovereigns were commonly advised to attract immigrants and discourage emigration. Consequentialist arguments drawn from mercantilism, physiocracy, and classical economics often favoured liberal mobility policies. The rediscovery of this intellectual history challenges the assumption that immigration control is the natural or default starting point for normative debate. It demonstrates both that restrictionism is a historically contingent and relatively recent position, and that freedom of movement is a topic that has been strikingly neglected in contemporary political theory.

Purpose This study aims to diagnose the transformation of ethics into procedural compliance within institutional contexts and to propose a practice-oriented reconstruction termed “Real Ethics,” which preserves moral deliberation while maintaining essential safeguards, using clinical and AI ethics as emblematic cases within a broader institutional analysis. Design/methodology/approach The research employs a conceptual analysis informed by the works of Weber, Habermas, MacIntyre, Taylor, Tronto and Foucault, in conjunction with selected literature from clinical ethics, Institutional Review Boards, public health and artificial intelligence (AI) governance. Findings The findings indicate that institutional ethics frequently transitions from reasoned judgment to a focus on auditability and risk management, resulting in moral outsourcing, epistemic exclusion and moral distress. While procedural tools are crucial, they must serve as adaptable scaffolds firmly rooted in deliberative processes. Originality/value This study offers a unified institutional diagnosis of the proceduralization of ethics across multiple professional fields drawing on clinical and AI ethics as paradigmatic cases and presents actionable design principles for sustaining ethical agency across diverse institutional contexts.

ABSTRACT Postwar cybernetics transformed information from a measure of relation into a medium of regulation, reconfiguring communication as a problem of prediction and control. This article traces how that shift produced the modern ‘user’: a calculable figure whose rationality and adaptability were built into feedback systems linking psychology, computation, and governance. Through a close reading of Joseph Weizenbaum’s ELIZA (1966) and his reflections ‘On the Impact of the Computer on Society’ (Hamburg, 1971; Science, 1972), the paper shows how simulated dialogue substitutes plausibility for understanding, and how ethical critique becomes absorbed into the structures it seeks to address. Feminist and psychoanalytic perspectives clarify why users’ projections and affective investments sustain the appearance of machine intelligence. Contemporary AI ethics inherits these problems in translating the tension between responsibility and innovation into matters of governance and design. Recovering Weizenbaum’s ethical insight, the article argues that judgment cannot be automated without forfeiting the capacity for reflection that makes it ethical – and that avowing, rather than resolving, the contradiction between knowledge and control remains the task of critical thought in the age of AI.

Set against the backdrop of ecological and social crises in post-apocalyptic Thailand, Paolo Bacigalupi's science fiction novel The Windup Girl presents a world with a collapsed ethical order through the conflicts between genetically modified beings, transnational capital forces, and local cultures. Drawing on relevant theories of postmodern ethics, this paper examines the ethical dislocation between different human groups, the contestation over the ontological boundary between humans and genetically modified "machines", and the alienation of the relationship between humanity and nature in the novel. At the level of human-human relations, interests lead to ethical alienation, while empathy becomes the hope for symbiosis; at the level of human-machine relations, the awakening of genetically modified beings breaks the traditional binary opposition and promotes the establishment of an ethical system based on equality and symbiosis; at the level of human-nature relations, ecological retaliation forces humans to abandon the logic of conquest and turn to an ecological ethics of holistic symbiosis. Through this analysis, this paper reveals the novel's insight into the ethical dilemmas of postmodern society and its important enlightenment for the real world in handling diverse relationships and constructing a sustainable ethical system, thereby offering critical reflections on addressing contemporary technological ethics, ecological crises, and global conflicts.

Artificial Intelligence (AI) is rapidly transforming social, economic, and religious spheres, raising ethical concerns that extend beyond technical performance to questions of justice, accountability, human dignity, and moral responsibility. This paper examines contemporary AI ethics through an Islamic moral framework, arguing that AI should be ethically evaluated rather than merely regulated or celebrated. Using a normative ethical analysis grounded in Islamic moral philosophy, the study first identifies key ethical challenges associated with AI, including algorithmic bias, privacy and surveillance, automation-driven economic disruption, autonomous decision-making, and accountability deficits. It then articulates core Islamic ethical principles, such as tawḥīd, khilāfah, amānah, ʿadl, maṣlaḥah, maqāṣid al-sharīʿah, and karāmah insāniyyah, as normative criteria for ethical judgement. These principles are subsequently applied to assess the moral permissibility, limitations, and conditions governing contemporary AI practices. The analysis demonstrates that Islamic ethics permits beneficial AI applications while imposing firm constraints where technologies undermine justice, human agency, dignity, or public welfare. The study concludes that Islamic moral philosophy offers a rigorous and culturally grounded framework for ethically responsible AI

ABSTRACT In 2002, Belgium enacted three laws that significantly shaped the organisation of end-of-life care: the Patients’ Rights Act, the Euthanasia Act, and the Palliative Care Act. A shared emphasis across these laws is the promotion of patient autonomy. The Euthanasia Act, among the most liberal in the world, does not exclude euthanasia for individuals with psychiatric disorders, provided all legal criteria are met. While the Act enjoys broad public and professional support, the extension of euthanasia to psychiatric patients remains contentious. This article examines the arguments of one specific yet influential group of opponents, all of whom share a psychoanalytic orientation. We argue that their position ultimately conflicts with a foundational principle of contemporary medical ethics – respect for patient autonomy – as enshrined in the Patients’ Rights Act.

The emergence of Artificial Intelligence (AI) in managerial decision-making has introduced new complexities, particularly for managers who must balance technological capabilities with ethical responsibilities. The Bhagavad Gita, one of India’s most revered ancient scriptures, offers profound philosophical insights that can guide ethical conduct in contemporary organisational contexts. Since AI is a human-created tool intended to enhance efficiency and support societal well-being, integrating the principles of the Bhagavad Gita into AI-driven managerial ethics may help ensure that decisions remain human-centric and morally sound. Such an approach can also reinforce employees’ sense of duty, accountability, and alignment with organisational goals. This paper adopts a qualitative research perspective to explore how the ethical teachings of the Bhagavad Gita can transform the design and implementation of AI systems, thereby fostering a more humane and ethically grounded workplace. Artificial Intelligence (AI) has become central to managerial decision-making, yet challenges related to ethical alignment, bias, and human accountability persist. This paper proposes a Dharmic ethical framework for AI in management, inspired by the philosophical teachings of the Bhagavad Gita. Drawing on concepts such as dharma (duty), nishkama karma (selfless action), viveka (discernment), and yoga-buddhi (disciplined intellect), the study reinterprets these principles as guiding pillars for responsible AI design and application. By bridging ancient Indian wisdom with contemporary AI ethics models, the paper argues that dharmic reasoning can help reframe managerial decisions toward accountability, fairness, and human-centred outcomes. The proposed framework emphasises transparent algorithmic logic, context-sensitive judgment, and morally informed decision pathways. This integrative approach offers a foundation for ethical AI governance in modern organisations, aligning technological efficiency with timeless ethical values.

Abstract Jeremy Bentham's question (“Can they suffer?”), and its centralization of suffering, remains a notorious contribution to animal ethics. In this article, I begin by problematizing Peter Singer's interpretation of Bentham's question—an interpretation that remains hegemonic in contemporary animal ethics—and highlight its latent anthropocentrism. Then, I reread Bentham's question through Jacques Derrida, arguing for Derrida's interpretation's force in deconstructing anthropocentrism. Despite the advancements in animal welfare that Singer's thought has propelled, his interpretation of Bentham's question contributes to a reaffirmation of anthropocentrism/carnophallogocentrism, since the “capacity to suffer” is interpreted as a power tout court, indexing it, consequently, to several powers or capacities, resulting in a hierarchy of human and animal suffering and in a disregard for the philosophical problem of putting another animal to death. Derrida's reading of Bentham's centralization of suffering requires the affirmation of a fundamental vulnerability that amounts to a fundamental nonpower, common to all finite, mortal beings. I demonstrate that Bentham's legacy gains a revolutionary impulse, which should inform animal philosophy today, when read through Derrida, because, by decentralizing power, it questions the anthropo-carnophallogocentric subject (the human, male, powerful, carnivorous subject), thus aiding in delineating a compassionate ethical relation with other animals.

Abstract This article is a review of Jeff Sebo's Saving Animals, Saving Ourselves: Why Animals Matter for Pandemics, Climate Change, and Other Catastrophes. Sebo's book is a groundbreaking contribution to the field of animal ethics, commendable not only for the bold and inspiring vision it offers of our potential for fostering radically improved relationships with nonhumans but also for its inclusion of serious, practical policy suggestions for achieving a new world order in which animals are treated with respect and compassion. This review critically engages with what might reasonably be considered five of Sebo's most interesting and valuable contributions to the literature and urges everyone to read this book and reflect deeply on its moral implications. Sebo is unafraid to tackle controversial questions (such as whether climate change may actually be a good thing for some animals) but also displays—and emphasizes the importance of—humility in the face of epistemic uncertainties. Through this book, Sebo stands out as a leading thinker in contemporary animal ethics whose work is sure to influence future generations grappling with the task of eliminating animal abuse in all its many forms.

Abstract Fish are the most farmed and most killed animals on the planet yet remain largely invisible in mainstream ethical debate. This neglect is especially acute in low-and middle-income countries, where billions of fish are farmed each year under poor or unknown welfare conditions. This article argues that contemporary animal ethics has failed to adequately engage with the reality of fish suffering in these contexts and that its continued omission threatens the moral credibility and global relevance of the field. Drawing on examples from aquaculture in Egypt and Kenya, I outline why the ethical lives of aquatic animals matter—and why justice, sustainability, and development frameworks must not bypass them.

Simone Weil describes love as radical attention that suspends egoistic concerns to pursue solely the good of another. Although contemporary communication ethics emphasizes responsiveness and dialogue, it seldom addresses how individuals can entirely overcome self-interest to transparently recognize the other's need. This article proposes that Weil’s concepts (particularly attention, décréation, and metaxu) fill that theoretical gap. Grounding Weil’s ethics in Plato and mysticism, the discussion places her ideas in dialogue with current communication ethics, demonstrating their practical relevance. Weil’s notion of attention provides a profound reinterpretation of ethical listening as a form of selfless presence, while décréation offers a framework for decentering ego-driven speech. Further, metaxu clarifies the ethical role of communication mediators in facilitating genuine understanding rather than superficial engagement or division. Ultimately, Weil's ethics offers a normative criterion for ethical discourse: communication is morally good when it serves as a channel for the genuine well-being of the other.

Corporate Social Responsibility (CSR) has undergone substantial transformation in response to digitalization, evolving from discrete philanthropic activities to integrated digital ethics frameworks. This paper examines the historical trajectory of CSR from traditional charity-based models through sustainability integration to contemporary digital ethics paradigms. We analyze how technological advancement has necessitated fundamental reconceptualization of corporate responsibility, expanding stakeholder boundaries and embedding ethical considerations within core business operations. The paper identifies key dimensions of digital-age CSR—including data stewardship, algorithmic accountability, and platform governance—while addressing persistent challenges such as ethics washing and regulatory fragmentation. Our analysis reveals that digital transformation has rendered CSR inseparable from strategic decision-making, particularly for technology firms whose products fundamentally reshape social infrastructure. We conclude by proposing that effective digital-age CSR requires systemic integration of ethical frameworks into organizational processes, transparent stakeholder engagement, and collaborative development of industry standards augmented by appropriate regulatory mechanisms.

The implications of Artificial Intelligence (AI) development and deployment have become ethically significant in our modern lives. While the majority of contemporary AI ethics frameworks are based on secular and Western norms, there is an increasing number of works related to religion-culture in the frameworks. The focus of this bibliometric study is on the global research that surrounds religion and culture as the foundation for ethical AI frameworks, with an emphasis on Islamic ethical principles. By using the Scopus database, a total of 63 publications from 2015 to 2025 were analyzed through Biblioshiny and VOSviewer. The analysis includes trends in publication output, leading authors, collaborative networks, etc. Results indicate an increase in scholarly output since 2022, with Southeast Asia, notably Malaysia and Indonesia, and the Middle East as the key contributors. Core themes include ethics, religion, language model, and ethical design, while religious values, such as Islamic ethics and maqasid al-shariah, are increasingly integrated into AI ethics discourse. Keyword co-occurrence and thematic mapping reveal three dominant clusters: (1) core ethical AI principles, (2) ethics technology, and (3) religion-informed value systems. While terms like “artificial intelligence,” “ethics,” and “language models” remain central, faith-based constructs are transitioning from peripheral to foundational in shaping future AI frameworks. This study demonstrates the growing intellectual momentum behind culturally and spiritually responsive AI ethics also the potential of Islamic epistemology to enrich global AI governance.

The growing ecological crisis from climate change, biodiversity loss, and resource depletion has transformed sustainability from a technical concept to a fundamental ethical concern. At its philosophical core, sustainability embodies a moral responsibility toward the future—to future generations and to the ecological systems that sustain life. This article views sustainability as a normative ethical framework based on responsibility, justice, and long-term ethical reasoning. Drawing on classical moral philosophy, contemporary environmental ethics, and the ethics of responsibility developed by Hans Jonas, this paper explores inter-generational justice, the moral status of nature, and the ethical implications of technological power. It argues that sustainability should be understood not simply as a policy objective but as a moral imperative that requires control, care, and moral foresight in human actions.

This article aims to reconstruct a Biblical theology of Christian entrepreneurship based on Acts 18:1–5 by positioning work as participation in God’s mission. The study examines the concepts of work, income, mission, and Kingdom orientation through a qualitative exegetical method within a canonical framework, correlating it with Matthew 6:33, 6:24, and 2 Corinthians 5:15. The analysis focuses on the narrative context of Paul’s tentmaking ministry in Corinth as the primary data unit. The findings indicate that profit is subordinate to Kingdom purposes, business serves as a space for testimony, and income supports mission. This study proposes a missional entrepreneurship model that is relevant for digital economy practices and contemporary theological ethics

Embracing uncertainty: John Keats's negative capability in psychiatric mental health nurse practitioner education.

This paper analyses the role of happiness in moral motivation within the eudaimonistic tradition. It addresses the Aristotelian-Thomistic tension between choosing virtuous action for its own sake and for the sake of eudaimonia. Through a critical examination of Josef Seifert’s two-motive theory, Jeff D’Souza’s altruistic eudaimonism, and Chris Toner’s excellence-prior eudaimonism, I argue that Seifert’s phenomenological framework provides the most coherent account. It distinguishes between a primary, value-responsive motive directed toward morally relevant goods and a secondary, subordinate desire for true happiness. This dual structure retains the legitimacy of eudaimonistic motivation while avoiding both the self-referentiality characteristic of traditional eudaimonism and the excessive other-centredness of its modern revisions.

What do the costumes that soldiers wear have to do with the ethics of war? This article tackles this question. It argues that military uniforms operate as a site and source of ethics of war discourse, reproducing codes of conduct as the dress code. It advances an account of the uniform as a material interface where the ethics shows itself in aesthetic form, and vice versa. It elaborates this position via a case study of the 2018 decision of the Australian Defence Force to respond to the commission of war crimes by its members by tightening uniform regulations – specifically by banning patches that displayed death symbology (e.g. the Grim Reaper logo, Punisher emblem, etc.). While critics and former military personnel have derided this move as superficial, we suggest that it reflects a sophisticated attempt to leverage dress code as a means of reinforcing ethical code. We build on this insight to mount a case for a new approach to the ethics of war. Contemporary ethics of war scholarship focuses predominantly on textual sources, treating them as if they are the only vector of ethical reasoning about war. This overlooks the reality that ethical positions bearing on war are routinely transmitted via a range of non-textual conduits, including material, aesthetic, and ritual practices. The argument, which we develop over the course of this article, is that ethics of war scholars should widen their aperture to account for the full range of forms that ethical claims about the use of force assume.

This article examines the concept of political character in the thought of Muhammad ‘Imarah, emphasizing its role as the ethical foundation of political legitimacy in Islam. Responding to modern political reductionism that separates power from morality, the study argues that ‘Imarah conceptualizes Islamic politics not as an ideology of power or merely a legal-formal system, but as an ethical praxis grounded in tawhid, trust (amanah),justice, and human moral responsibility as khal?fah. Employing a qualitative library research method with a normative-philosophical approach and intellectual history, this study analyzes ‘Imarah’s major works in dialogue with classical and contemporary Islamic political thinkers, particularly al-Mawardi, Fazlur Rahman, and Alija Izetbegovi?. The findings demonstrate that ‘Im?rah advances Islamic political thought beyond prevailing normative discourses by reorienting fiqh al-siyasah from an institutional and stability-centered paradigm toward a critical political ethics in which moral character constitutes the primary source of political legitimacy. By articulating the concept of al-dawlah al-madaniyyah bi marja‘iyyah islamiyyah, ‘Imarah offers a mediating framework that challenges both normative secularism and Islamic political formalism, thereby enriching contemporary debates on the ethical foundations of governance in Muslim societies. While his framework remains largely normative-philosophical and lacks detailed institutional elaboration for modern political systems, this limitation underscores the article’s contribution in repositioning Islamic political ethics as a dynamic field of moral critique rather than a fixed legal or ideological project. Ultimately, this study contributes to contemporary Islamic political ethics by proposing a character-based, humanistic, and justice-oriented model of political legitimacy that responds to ongoing ethical crises in modern Muslim politics.