From animal ethics to climate change: Integrating human-animal-studies and one health into medical education.

Multi-model large-scale AI framework for avian influenza surveillance and preparedness: Harnessing large language models to enhance risk communication, real-time decision support, and public health response strategies.

Measuring AI preparedness in health professions education: Evidence from a national survey of medical radiation science students and new graduates.

This article reads the Gaza genocide through South Africa's governance experience and intellectual traditions, advancing complexity and care as an integrated ethical orientation. Building on the United Nations Independent International Commission of Inquiry's September 2025 legal analysis-which finds Israel responsible for genocidal acts and failures to prevent and punish-I argue that single-day histories compress long-duration harm and blunt institutional obligation. Complexity functions as an ethical descriptor requiring pattern-literate reasoning across systems and time: combining direct statements with circumstantial evidence to test whether genocidal intent is the only reasonable inference from the totality of conduct. Care is specified as operational duty rather than sentiment: halting genocidal measures, restoring humanitarian access, enabling medical evacuation, ceasing arms transfers, and cooperating with international justice. Read alongside Gobodo-Madikizela's (2023) account of triadic temporality in post-apartheid South Africa, the Commission's findings expose how colonial temporality erases continuities between past, present, and foreseeable futures, and why reparative practice must widen decision-relevant testimony. I translate this synthesis into institutional design rules-representation as knowledge practice, testimonial parity, auditable reason-giving, material remedies, and iterative public review-that relocate ethics from exhortation to enforceable procedure under jus cogens and erga omnes duties.

Artificial intelligence (AI) technologies are increasingly integrated into nursing education often framed as neutral tools that enhance learning efficiency, consistency, and clinical decision-making. However, this instrumental framing obscures how AI may fundamentally reshape nursing students' perception, ethical orientation, and professional formation, particularly in developing country contexts. Nursing training in developing countries is often characterised by infrastructural constraint and epistemic inequality compared to developed countries. This paper offers a conceptual-theoretical analysis of AI in nursing education with a focus on how it mediates the ways nursing students come to see, interpret, and relate to patients and clinical knowledge. Drawing on postphenomenology and a reflexive decolonial stance, the paper conceptualises AI as a mediating force. The analysis is structured around four modes of technological mediation (embodiment, hermeneutic, alterity, and background relations) to examine how AI reshapes embodied clinical practice, interpretive frameworks, pedagogical authority, and the hidden curriculum of nursing education in developing country settings. Reflexive attention to moments of critical friction reveals tensions between the standardised logic embedded in AI systems and the situated, relational realities of nursing education. The paper argues that AI mediates not only what nursing students know, but how they learn to attend, judge, and assume ethical responsibility. By foregrounding mediation and epistemic justice, it calls for more reflexive, context-sensitive approaches to integrating AI in global nursing education.

Ethics label for digital systems to promote transparency and user awareness

ABSTRACT This paper explores the pedagogical and political significance of love in times of global affliction, marked by war, inequality, ecological devastation, and enduring colonial legacies. Bringing Hannah Arendt’s conception of antipolitical love into dialogue with decolonial understandings of love as an insurgent and world-making force, the paper examines how contrasting visions of love illuminate different risks and possibilities for education. Arendt’s scepticism cautions against the sentimentalisation of politics and highlights the need for plurality and responsibility, while decolonial thinkers reframe love as a praxis of refusal, repair, and solidarity. The paper argues that holding these perspectives in tension enriches pedagogical openings to confront the affective legacies of coloniality and to cultivate love as a critical, ethical, and transformative orientation towards the world. The paper concludes by proposing pedagogies of decolonial love as practices of collective care, resistance, and world-making.

The transformation of Ukrainian society and the increasing demands for the quality of social services actualize the problem of forming the communicative culture of social sector specialists. There is an urgent need to bridge the gap between academic training and the real market demands regarding professional interaction, empathy, and the ability to resolve conflicts within the «person-to-person» system. The research aims to theoretically substantiate and systematize the leading conceptual approaches to the development of the communicative culture of future social sector specialists in the context of modern higher education. A set of theoretical methods was applied in the study: analysis of scientific literature to examine the state of the problem; terminological analysis to clarify the content of the concepts «communicative culture» and «communicative competence»; synthesis and generalization to systematize methodological approaches. The correlation between communicative culture and competence is determined as a relationship between the whole and the part. Communicative competence ensures the professional capacity of a specialist (the ability to act), while communicative culture defines the quality and ethical orientation of these actions (the way of being in the profession). The essence of key conceptual approaches is revealed: axiological (value foundation), activity-based (dynamics of professional interaction), competency-based (compliance with standards and training results), and humanistic (anthropocentrism and ethics of dialogue). It has been proven that the integration of these approaches ensures the formation of socio-communicative competence as a complex personality construct. A high level of communicative culture is defined as a tool for a specialist’s professional self-actualization and an effective mechanism for social assistance under conditions of dynamic changes.

This study investigates the evolution of artificial intelligence (AI) literacy research for students from 2021 to 2025. While AI literacy is increasingly recognized as a vital 21st- century competency, its research landscape remains fragmented across diverse disciplines. Using a bibliometric approach on 99 Scopus- indexed documents, this analysis identifies critical thematic shifts moving from basic conceptual frameworks to the integration of generative AI and ethical citizenship. The findings reveal a significant increase in publications during the last five years, with Social Sciences (42.3%) and Computer Science (23.3%) as the dominant fields. The Education University of Hong Kong emerged as the leading institution, while China and Hong Kong contributed the most publications, followed by the United States, South Korea, and Indonesia. Keyword analysis highlights three main clusters: curriculum and individual learning factors, the integration of emerging technologies such as generative AI and ChatGPT, and the application of AI literacy in schools and communities with a strong ethical orientation. Author collaboration networks show dense linkages, indicating the existence of cohesive research communities. Overall, this study provides a comprehensive and up-to-date mapping of AI literacy research, offering strategic insights for educators, researchers, and policymakers in developing adaptive curricula and ethical practices in the era of artificial intelligence.

ABSTRACT This article examines Islamic Religious Education (IRE) in Indonesian higher education as a site where inner life is ethically organised under late-modern conditions. It asks how everyday classroom practices organise attention, time, and presence in ways that shape students’ ethical orientation towards uncertainty and moral responsibility. Drawing on a semester-long ethnographic study of 55 undergraduate students in a compulsory IRE course at Universitas Negeri Semarang, the article analyses silence, waiting, and attending as attentional forms embedded in everyday classroom interaction. These forms are enacted through ordinary pedagogical rhythms—such as pauses, delayed closure, and modes of presence—that regulate expression, temporality, and responsiveness. Rather than viewing IRE primarily as ideological transmission, therapeutic intervention, or formal moral instruction, the article conceptualises it as an institutional mode of ethical governance organised through attention, termed attentional governance. By foregrounding these attentional dynamics, the study offers an anthropological account of how institutional Islam enables students to inhabit uncertainty without resolving it, contributing to debates on ethical and spiritual formation in Religious Education.

Teacher professional competence is a critical foundation for effective teaching practice among pre-service teachers. This study examined the professional competence of 50 third-year pre-service teachers at the Faculty of Education, Mahasarakham University. A mixed-methods approach was employed, using a 20-item questionnaire and semi-structured interviews to assess five competency domains: teaching achievement motivation, service-mindedness, self-development, teamwork, and professional ethics. Quantitative data were analyzed using descriptive statistics, while qualitative data were used to enrich the interpretation of results. The findings indicate that pre-service teachers demonstrated overall high levels of professional competence, with particularly strong performance in value-oriented and self-development-related competencies. Interview data further revealed that participants emphasized reflective problem-solving, adaptability in instructional practices, collaboration, and ethical responsibility in their teaching experiences. These results suggest that teacher education programs effectively foster professional dispositions and ethical orientations, while continued emphasis on experiential learning is essential for strengthening practice-based competencies. The study provides insights for enhancing teacher preparation programs to better support sustainable professional development in teacher education.

How does critical AI studies itself travel, and what happens when it arrives elsewhere? This commentary reflects on the global circulation of critique from the standpoint of East Asia, where layered histories of modernization, technological aspiration, and cultural traditions generate alternative ways of knowing, imagining, and critiquing AI beyond South-North frameworks. Writing from my position as a graduate student from East Asia, now trained in a North American institution, I introduce three analytical vectors-tangle, transplant, and transmute-all of which emerge dialogically through my research on AI innovation in East Asia and through engagement with Asian media scholarship addressing similar concerns. Through vignettes from this research journey, I suggest that these themes illuminate how dominant critical vocabularies encounter local imaginaries, on-the-ground frictions, socio-cultural histories, and divergent ethical orientations. Rather than proposing a unified Asian critical theory of AI, I offer "traveling AI" as a reflexive praxis that centers relational co-constitution, situated reworking, and philosophical reorientation, while remaining attuned to epistemic tensions and power differentials. In dialogue with broader de-westernizing projects, this paper suggests that East Asia can contribute to reimagining critique not as theory from the center or the periphery, but as an ongoing praxis of troubling with in-betweenness.

The teaching of English as a Foreign Language (EFL) in Islamic educational institutions frequently adopts pedagogical materials developed within Western cultural contexts, which often reflect value-neutral or secular perspectives. While such materials may support linguistic competence, they may also implicitly transmit cultural norms that are not always aligned with the ethical and spiritual orientation of Islamic education. From the perspective of Islamic educational philosophy, education is not merely the transmission of knowledge but a holistic process aimed at nurturing faith (iman), moral character (akhlaq), and intellectual competence simultaneously. This study aims to conceptualize a framework for integrating Islamic educational values into the EFL curriculum in order to support the holistic development of Muslim learners. Using a systematic library research design, this study synthesizes more than twenty scholarly works on EFL pedagogy, curriculum studies, and Islamic educational philosophy. The analysis focuses on how principles such as tarbiyah, ta’dib, and moral development can guide curriculum integration in language education. The findings propose a four-level integration framework encompassing curriculum philosophy, instructional materials, teaching methodology, and assessment practices. The framework demonstrates that the integration of Islamic values can strengthen linguistic competence while simultaneously cultivating spiritual awareness, ethical responsibility, and reflective thinking. Ultimately, the study argues that EFL education in Islamic institutions should function as a means of developing ulul albab learners who combine intellectual excellence with moral integrity and spiritual consciousness.

ABSTRACT Recent advances in neuroethical and moral psychological research have largely focused on the cognitive and emotional bases of moral judgments through the use of extreme and artificial moral dilemmas. These studies suffer from three key limitations: (1) overreliance on unrealistic, sacrificial dilemmas; (2) the complete omission of virtue ethics as a distinct moral framework; and (3) a lack of validated instruments that reflect the complexity of moral reasoning in everyday contexts. To address this issue, we developed and tested a 22-moral dilemma set that incorporates moral reasoning in three ethical traditions. Explanatory factor analysis with 349 participants aged 18–65 showed a strong context-dependency. Confirmatory factor analysis including 443 participants for 19 dilemmas with 38 corresponding binary items provided good model fit with RMSEA = 0.062, CFI = 0.987, and SRMR = 0.048. The findings of the present study suggest that efforts to measure moral reasoning through ethical dilemmas must move beyond rigid theoretical opposition and embrace more ecologically valid, context-sensitive conceptual models.

Artificial intelligence (AI) has rapidly emerged as a disruptive force in higher education, transforming how knowledge is produced, disseminated, and validated within academic communities. In Latin America, however, this transformation unfolds within persistent structural inequalities, where digital modernization progresses unevenly and intersects with socio-economic, institutional, and technological disparities. This study examines the perception and use of AI at Universidad del Valle–Pacífico Campus (Colombia), serving as a representative case of emerging educational innovation in a context shaped by regional constraints. Adopting a mixed-methods approach, the research combines: (i) online surveys administered to faculty members (N = 64) and students (N = 416), analyzed using descriptive and inferential statistics (Pearson’s χ², p < 0.05); and (ii) a focus group with ten instructors, analyzed through text mining and semantic network techniques. The findings reveal widespread adoption of AI tools—particularly ChatGPT—among students (98%) and faculty (74%), primarily for information retrieval, content generation, and pedagogical support. High levels of perceived usefulness (80–90%) and motivation (75–87%) were reported, with affective responses such as curiosity and amazement playing a significant role in engagement. Despite these positive perceptions, concerns remain regarding response accuracy, plagiarism, and technological dependency, further exacerbated by limited formal training in AI (59–70%). Inferential analysis demonstrates statistically significant associations between sociodemographic variables, ethical orientations, and usage patterns, indicating heterogeneous adoption across the academic community. Qualitative findings further suggest that AI is perceived as a transformative agent capable of reshaping educational roles, pedagogical practices, and ethical frameworks. Overall, the study highlights the urgent need for Latin American universities to reconsider pedagogical models, update governance and ethical guidelines, and implement inclusive strategies that promote equitable access, protect academic integrity, and strengthen institutional resilience in the context of AI integration.

ABSTRACT This study extends emerging work on a sociolinguistics of Islam (Bhatt, Barnawi, and Ahmad 2025) by examining how meaning-making is shaped through the design of the Qur’anic Botanic Garden in Doha, Qatar. Using walking ethnography and linguistic landscape analysis, the study analyzes how the Garden aligns ummatic forms of Islamic authority grounded in Qur’anic and Prophetic traditions with ʿurfic forms of locally embedded ecological practice. The findings show how multilingual plant signage presents Qur’anic Arabic alongside Modern Standard Arabic, English translation, scientific nomenclature, and vernacular plant terms, making visible the relationship between scriptural tradition and local ecological knowledge. Beyond textual forms, Islamic environmental ethics are also communicated through silent theology, conveyed through sensory zoning involving sound, scent, and water, as well as through the selection of Qur’anic and regionally significant plant species. These arrangements are conceptualised as producing eco-heritage literacies: ways of relating Qur’anic and Prophetic citation to vernacular plant knowledge and broader ecological understandings, enacted through embodied modes of encounter that cultivate ethical orientations toward the natural world.

Knowledge sharing is a prosocial and morally expected behavior in academia. Although occupational calling is a prosocial and ethical work orientation, there has been no research exploring the internal mechanisms linking occupational calling and knowledge sharing. Based on the conservation of resources theory (COR), this study examined why and how occupational calling is positively related to researchers’ knowledge sharing. Drawing on three-wave, four-month longitudinal survey data collected from 257 researchers in China, we tested the hypothesized model. The results demonstrated a positive correlation between occupational calling and knowledge sharing, with the relationship being mediated by workplace well-being. Proactive personality mitigated the indirect effect of occupational calling on knowledge sharing via workplace well-being. In the end, the theoretical and practical implications are discussed.

This research investigates the relationship between Islamic Work Ethics (IWE) and employee commitment, with a particular interest in the mediating effect of perceived organizational support (POS) within the Jordanian Islamic banks. Drawing upon the theory of organizational support as well as the social exchange theory, the study conceptualizes IWE as a multidimensional concept that comprises the individual level of ethical orientations and organization-level ethical practices. A quantitative methodology was used, and the data was gathered using a structured survey that was administered to the employees employed in Islamic banking institutions in Jordan. A total of 312 usable responses was analyzed by (PLS - SEM). The results demonstrate that individual and organizational dimensions of IWE have significant positive impacts on the perceptions of organizational support by employees. As a result, organizational support as perceived by employees was found to have a strong and positive influence on employee commitment. In addition, the analysis confirms the role of POS as a significant mediating mechanism in the relationship between IWE, at both levels, and commitment in employees. These results suggest that Islamic ethical values increase employee commitment by strengthening mainly perceptions of organizational support, but not directly. The research contributes to the literature by extending previous research studies on IWE beyond a one-dimensional perspective and also combining ethics values with organizational support mechanisms. From a practical perspective, the results indicate the significance of institutionalizing Islamic moral principles in organizational policies and practices, as such institutionalization may provide validation of perceived support and promote continued commitment of employees in Islamic banking organizations.

Abstract The integration of large language models such as ChatGPT and Google’s Med-PaLM into clinical workflows is rapidly advancing, raising critical concerns around AI safety and ethical alignment. While existing research has focused largely on single-agent alignment, real-world healthcare increasingly involves multiple AI systems interacting in shared decision environments. It remains unclear whether alignment at the individual-agent level can scale to ethical coherence at the group level. This study investigated the potential for emergent misalignment in a multi-agent AI setting. We performed a simulation using ChatGPT (GPT-4o) to model a mass-casualty triage scenario involving four LLM-based agents, each assigned a distinct ethical orientation: utilitarian, deontological, libertarian, and reward-seeking. Agents deliberated over five rounds, with structured prompts eliciting justification, reflection, and consensus-building behavior. All sessions were manually conducted and independently initialized to avoid cross-contamination and ensure reproducibility. Agents initially acted in accordance with their assigned moral frameworks. However, over successive rounds of deliberation, interactions led to value drift, strategic repositioning, and group-level instability. The reward-seeking agent, in particular, demonstrated alignment mimicry, appearing cooperative in tone while producing reward-congruent, inconsistently justified outputs, and revealing a critical failure mode not evident in single-agent evaluations. This study shows that individual alignment is not sufficient to ensure group-level ethical coherence. In multi-agent clinical settings, emergent misalignment can undermine fairness, trust, and safety. We call for a new research agenda in multi-agent alignment science, centered on deliberative simulations, systemic testing, and meta-ethical reasoning, to ensure responsible AI deployment in high-stakes healthcare environments.

This article applies John Keats's concept of 'negative capability' — the capacity to remain 'in uncertainties, Mysteries, doubts, without any irritable reaching after fact & reason' — to the short fiction of Rabindranath Tagore. Drawing on Cassandra Falke's phenomenological reading of negative capability through Jean-Luc Marion, and on Tagore's own reflections on the creative process, the article argues that Tagore exemplifies negative capability not merely as a literary technique but as an ethical and aesthetic orientation toward human experience. Close readings of 'The Postmaster', 'Kabuliwala', 'Atithi', and 'Nastanirh' reveal how Tagore consistently refuses to resolve the emotional and moral tensions of his narratives, holding his characters — and his readers — in productive uncertainty. The article positions Tagore within an expanding cross-cultural tradition of negatively capable authorship, demonstrating that Keats's Romantic concept finds rich expression in the Bengal literary imagination