ABSTRACT According to longtermism, present persons should promote the value of the far future. While this view has so far been primarily discussed within a consequentialist normative framework, less has been said about what longtermism entails from a deontological perspective. This paper aims to address this shortcoming. I argue that, from a deontological standpoint, distant future people have a present moral status qua ‘expected persons’. Therefore, they have at least some present rights qua moral status-holders. But distant future people do not have equal moral status at the present time. Therefore, their present rights are not as stringent as those of present persons, other things being equal. However, I demonstrate that the most fundamental longtermist concerns do not rest on a commitment to intergenerational moral equality: even if distant future people are not our moral equals, respecting their present rights should be a key moral priority of our time.

This study aims to examine the role of Islamic-based group and individual counseling in strengthening students’ character and morals at MTs Muhammadiyah Curup. Islamic counseling integrates psychological principles with Islamic spiritual values to shape students' behavior and personality in accordance with Islamic ethics. The findings indicate that while Islamic counseling approaches have been included in the school’s guidance programs, their implementation remains suboptimal. Contributing factors include low frequency of counseling sessions, a lack of participatory methods, and limited competencies among counselors in systematically applying Islamic counseling techniques. Furthermore, parental and community involvement in the counseling process is minimal. The study recommends specialized training for school counselors, increased frequency of counseling services, and stronger collaboration between schools, parents, and communities to support character development through Islamic counseling. By enhancing the spiritual and emotional dimensions of counseling, the formation of students’ moral character can be achieved more effectively and sustainably.

This study aims to analyze the meaning of the hadith of Prophet Muhammad (peace be upon him) concerning four factors considered in choosing a spouse: wealth, lineage, beauty, and religion. This research employs a qualitative approach using a library research method and the ma' ani al- ḥadīth analysis to examine both the textual and contextual meanings of the hadith. The findings indicate that the mention of these four factors in the hadith is descriptive of the social realities of society rather than a normative sequence that must be followed. The Prophet Muhammad explicitly directed Muslims to prioritize religious commitment as the primary criterion in selecting a life partner. The study demonstrates that religion and moral character serve as the fundamental foundation for building a harmonious and sustainable household. Academically, this research contributes to strengthening the contextual understanding of hadith and highlights its relevance in addressing the growing tendencies of materialism in contemporary marriage culture.

The rapid adoption of generative artificial intelligence (GenAI) in nursing education presents urgent ethical challenges, particularly as students employ these tools in high-stakes clinical prioritization tasks. Although general AI literacy initiatives exist, nursing-specific resources for addressing risks of bias, inequity, and misinformation in GenAI-mediated decision making remain limited. This study adapts an interdisciplinary, open-access AI ethics learning toolkit to develop a conceptual, nursing-focused mini-toolkit. The adaptation integrates three complementary ethical frameworks: Rest's Four-Component Model at the learner level (moral sensitivity, judgment, motivation, and character), cyberethics principles at the professional level (autonomy, nonmaleficence, beneficence, justice, and explicability), and Chan's ecological model at the institutional level (pedagogy, governance, and operations). Collectively, these frameworks scaffold ethical reasoning across individual, professional, and systemic domains. The resulting mini-toolkit includes case vignettes that simulate GenAI-supported prioritization scenarios, reflection prompts to cultivate bias recognition and accountability, and rubric criteria to guide faculty in assessing ethical reasoning and oversight. Rather than prescribing fixed answers, the toolkit creates structured opportunities for dialogue, inquiry, and professional judgment. By embedding ethical reasoning into prioritization pedagogy, the toolkit positions faculty and students as critical evaluators rather than passive users of GenAI, reinforcing nursing's commitment to equity, justice, and patient-centered care. Situated within a broader global movement toward responsible and human-centered AI integration, this study contributes to nursing ethics by translating abstract principles into pedagogically actionable tools and modeling a methodology for adapting interdisciplinary frameworks into nursing-specific applications. Future work should pilot and evaluate the toolkit in authentic educational contexts, examining its impact on ethical reasoning, bias recognition, and collaborative decision making.

This study aims to describe the role of teachers in instilling anti-bullying attitudes in fourth-grade students. The background of this study is based on the continued discovery of verbal and non-verbal bullying behavior in elementary school environments that impact students' comfort and psychological development. This study uses a qualitative descriptive method with one class teacher as the main subject and three students as supporting subjects. Data collection techniques were carried out through moderate participatory observation, open interviews, and documentation. Data analysis used an interactive model by Miles and Huberman which includes data reduction, data presentation, as well as drawing conclusions and verification, with validity testing through technical triangulation. The results of the study indicate that teachers have three main roles in instilling anti-bullying attitudes, namely as motivators, facilitators, and mediators. As motivators, teachers provide moral advice, character building, and foster empathy through stories and real-life examples. As facilitators, teachers create a safe, comfortable, and inclusive classroom atmosphere through role models, dialogue, and the use of educational media such as "Stop Bullying" posters. As mediators, teachers mediate conflicts, provide educational sanctions, and involve parents and school officials in certain cases. Overall, the role of teachers has proven to be very important in building a learning environment that is conducive, safe, and free from bullying behavior.

This article discusses cross-disciplinary integration and its application in thematic learning as a holistic approach to shaping a generation that is knowledgeable, faithful, and moral. The dichotomy between religious and general knowledge that is still apparent in the education system has caused an imbalance in the development of students' rational and spiritual abilities. Therefore, Islamic education seeks to restore the epistemological unity between revelation and reason, faith and knowledge, and the spiritual and rational dimensions through an integrative approach in thematic learning. This study uses a library research method with a descriptive qualitative approach, which focuses on the analysis of various related literature. The results of this discussion show that cross-disciplinary integration is the foundation for uniting revelation and reason in the development of Islamic learning models. On the other hand, thematic learning becomes a means of applying the concept of integration by combining various disciplines into themes that are relevant to the lives of students. The result of the collaboration between scientific integration and thematic learning is the creation of an Islamic education model that not only strengthens cognitive aspects but also fosters spiritual, moral, and social character. Thus, this collaboration is a strategic step towards realizing holistic, humanistic, and transformative Islamic education to respond to the challenges of the modern era.

Command appointment in military is a great opportunity which comes with many challenging responsibilities. Among many responsibilities of the commander, legal responsibilities are one of the most imperative ones, which are closely related to the legality and authenticity of the command tasks as well. Operational effectiveness of a military unit and sub-unit to a great extent relied on its leader or the commander. To become a good commander, one must have highest level of moral character and sense of duty in him first and should establish him as a role model in the unit. In this article, major legal responsibilities of the military commander, while serving in the unit of the Nepali Army, have been highlighted and critically analyzed with more focus on judicial, managerial, financial and command responsibilities. For this, concerned legal framework and recent practices have been considered and concluded that the commanders play vital role in management and professional competencies of any military unit and sub-unit.

The self-interest bias in moral character judgment persists regardless of cognitive resource availability

This article examines the meanings of the number seven as it repeatedly appears in The Secret History of The Mongols(hereafter SHM) and explores how this numerical symbolism affected both historical narration and genealogical representation within the text. In Mongolian symbolic traditions, the number seven is commonly associated with negative connotations such as death and punishment, and this symbolic understanding is reflected in the narrative structure of the SHM. For example, this study argues that Yesügei’s pursuit of Yeke Čiledü “across seven hills” is not a literal description of distance but an implicit metaphor for Čiledü’s death. In this context, the narrative treatment can also be understood as an attempt by the author of the SHM to mitigate the moral gravity of Yesügei’s abduction of Hö’elün. Numerical symbolism likewise influences genealogical accounts. The “seven sons” of Menen Tudun and Qabul Qa’an are recorded inconsistently across different sources with regard to both number and names. In particular, the sons of Menen Tudun are listed with alliterative Qa- names, suggesting a formulaic or symbolic construction rather than a faithful record of historical individuals. The number seven here carries layered meanings. On the one hand, since menen denotes “many,” the expression “seven sons” may simply signify “numerous sons.” On the other hand, comparative evidence from Turkic inscriptions and shamanistic traditions indicates that the number seven frequently appears in contexts marking turning points or transitional moments. The generations of Menen Tudun and Qabul Qa’an likewise represent critical junctures in Mongolian history. Accordingly, this article proposes that fluctuations in genealogical numbers within the SHM may reflect the multivalent symbolism of the number seven, encompassing both abundance and historical transition. By employing numerical symbolism, the author of the SHM shaped narrative evaluations of moral transgression, character assessment, and major historical transformations.

Vietnamese university students are experiencing profound moral and psychological challenges amid rapid urbanization, globalization, and digital transformation. While higher education institutions increasingly prioritize technical competencies and employability, moral education and character formation remain underdeveloped. In response, Buddhist institutions across Vietnam have expanded retreat programs designed specifically for young people, offering a form of non-formal moral education grounded in Buddhist ethical philosophy and contemplative practice. This study examines how Buddhist moral education delivered through retreat programs influences lifestyle awareness among university students in Hanoi. Using a mixed-methods design combining survey data (N = 200) and in-depth interviews, the research analyzes the relationships between core Buddhist ethical dimensions (mindfulness, compassion, non-harming, ethical reflection, and filial piety) and students’ lifestyle orientations, including self-discipline, emotional regulation, sustainable consumption, and social responsibility. Findings indicate that participation in retreats significantly enhances students’ ethical awareness and contributes to positive lifestyle transformation. Compassion is the strongest predictor of prosocial behavior, while mindfulness serves as a key regulatory mechanism shaping ethical decision-making. The study conceptualizes Buddhist retreats as an effective model of non-formal moral education and contributes empirical evidence to interdisciplinary scholarship on religion, education, and youth development in contemporary Vietnam.

As a result of targeted, systematic, and continuous work conducted during the educational phase of the experiment, significant positive changes occurred in the experimental groups compared to the control groups. The development of moral qualities led to an increase in the students' moral upbringing. This study was made possible by targeted, systematic, and continuous work.

As a result of targeted, systematic, and continuous work conducted during the educational phase of the experiment, significant positive changes occurred in the experimental groups compared to the control groups. The development of moral qualities led to an increase in the students' moral upbringing. This study was made possible by targeted, systematic, and continuous work.

The current ecological crisis—evident in climate change, biodiversity depletion, environmental contamination, and unsustainable consumption patterns—poses essential moral enquiries on human accountability to the natural environment. Mainstream environmental ethics has predominantly been influenced by deontological and consequentialist frameworks, which often emphasise rules, duties, and consequences rather than the moral nature of agents. This paper analyses environmental responsibility through the lens of virtue ethics, contending that ecological sustainability relies on the growth of moral character and theenhancement of ecological virtues. The study emphasisescharacteristics such as humility, temperance, compassion, prudence, and justice, derived from Aristotelian virtue ethics and Indian philosophical traditions, as crucial for promoting ecologically responsible behaviour. It also asserts that environmental degradation signifies profound moral shortcomings inherent in consumerism, anthropocentrism, and the mechanical subjugation of nature. The virtue ethics method, by prioritising moral education and character development, offers a transformative ethical framework that fosters sustainable lives and ecological harmony. The research finds that promoting ecological virtues provides a culturally flexible and ethically sound basis for tackling modern environmental issues and enhancing environmental accountability. Keywords: Environmental Ethics, Virtue Ethics, Ecological Virtues, Moral Character, Sustainability, Environmental Responsibility

The article considers the current problem of youth awareness of moral values, their role in the formation of a full-fledged personality in the context of transformational processes in Russian society, because depending on the chosen value bases, the conceptualization of education and the formation of a personality take place. It is known that adolescence is sensitive, favorable for the formation of moral values, the formation of value orien-tation as a stable property of the personality, contributing to the formation of a worldview. The study and de-tailed analysis of the value representations of university students makes it possible to determine the further strategy of their training and moral development. As a result of the study, students' ideas about the moral quali-ties of a person, moral values, and some contradictions in judgments regarding the moral qualities of students were identified and characterized. Opportunities have been identified for solving the problem of forming moral orientations of students in the educational and educational environment of the university.

This study examines the role and function of Islamic counseling in fostering students’ moral character across state Islamic senior high schools (MAN) in Padangsidimpuan. Using a qualitative multisite design, the research investigates how Islamic counseling practices integrated with the roles of PAI (Islamic Education) teachers contribute to strengthening students’ religious values and behavioral discipline. Data were obtained through in-depth interviews, observations, and documentation across two MAN institutions, revealing that counseling interventions grounded in Qur’anic principles, prophetic character, and spiritual development effectively address contemporary moral challenges faced by adolescents in the digital era. The findings highlight that collaboration between BK (Guidance and Counseling) teachers and PAI teachers plays a crucial role in creating a supportive environment for moral cultivation, particularly in mitigating issues such as declining discipline, digital addiction, and weakening religious awareness. The study concludes that Islamic counseling provides a holistic framework for character formation, integrating cognitive, affective, and behavioral domains. Strengthening professional competence among counselors and enhancing school-based religious programs are recommended to ensure sustainable character development in madrasah settings.

This study aims to analyze the process of internalizing Islamic business ethics in building the entrepreneurial character of Management Study Program students and identify the factors that affect their success. This study uses a mixed methods approach with a sequential explanatory design, which is quantitative analysis followed by qualitative deepening. The research population is all students of the Management Study Program who have taken entrepreneurship and business ethics courses. The research sample amounted to 120 students who were selected using the proportionate random sampling technique. The quantitative instrument is in the form of a Likert scale questionnaire that measures five indicators of Islamic business ethics, namely honesty (shiddiq), trust, responsibility, justice, and blessing orientation, as well as indicators of entrepreneurial character which include independence, creativity, courage to take risks, discipline, and integrity. Qualitative instruments are in the form of in-depth interview guidelines and observation sheets on student learning activities and entrepreneurial practices. The results showed that the level of internalization of Islamic business ethics was in the high category (M = 3.82), while the entrepreneurial character of students was in the good category (M = 3.76). Regression analysis showed that the internalization of Islamic business ethics had a positive and significant effect on the formation of student entrepreneurial character (β = 0.61; p < 0.05). Qualitative data corroborate these results, that value-based learning, lecturer examples, business practice experience, and religious academic culture are the main factors in strengthening the internalization of values. On the other hand, short-term profit orientation, the influence of a pragmatic digital environment, and low value reflection are obstacles in the internalization process. The integration of quantitative and qualitative results shows that the internalization of Islamic business ethics not only shapes entrepreneurial competence, but also strengthens the moral and spiritual dimensions in students' business behavior. This study contributes to entrepreneurship and Islamic education research by providing empirical evidence on how Islamic business ethics internalization strengthens both entrepreneurial competence and moral character among university students.

This study aims to describe the marketing patterns of Islamic educational institutions in the recruitment of students at Mawaridussalam Islamic Boarding School in the 2023–2024 academic year. Marketing in educational institutions plays an important role in maintaining institutional sustainability, particularly in increasing the number of students. This research employed a qualitative approach with a descriptive method. Data were collected through interviews, observation, and documentation. The research subjects included the new student admission committee, the boarding school secretary, and students. The findings indicate that Mawaridussalam Islamic Boarding School applies several marketing patterns in the student recruitment process, namely: (1) word-of-mouth marketing through parents and alumni, (2) maintaining the quality of education and students’ moral character as the main attraction, (3) implementing marketing strategies through direct promotion and social media, (4) determining target markets, and (5) involving stakeholders in promotional and admission activities. Supporting factors include the positive image of the boarding school, the quality of teachers, and adequate facilities. Meanwhile, inhibiting factors consist of limited promotional resources and competition among educational institutions. Therefore, the marketing patterns implemented by Mawaridussalam Islamic Boarding School play a significant role in increasing public interest in enrolling their children in the institution.

The article with the structural and functional parameters of the genres of praise and condemnation in dialectal discourse. The importance of these genres in the structure of dialect texts recorded during dialectological expeditions is determined by the fact that they are actualized, as a rule, by dialect speakers, that is, they are as close as possible to dialect communication in natural conditions. The basis of the research is two subcorpora of Saratov Dialectological Corpus (the dialect of the village Belogornoe and the dialect of the village Earthen farms) which allows us to draw objective conclusions that can be extended to dialect communication in general. In the course of the research, it was possible to establish the specifics of the main components of the analyzed oppositional genres. Thus, it was revealed that the subject of evaluation in the genres of praise and condemnation is the dialect speaker himself; in the genre of condemnation, cases of coincidence of the subject and the object of evaluation are frequent, and in the genre of praise such coincidences are rare. The research determines the dependence of the object of negative and positive assessment on the reference situation. The analysis of the basis of assessment in the studied genres showed a variety of factors – moral and moral qualities, behavioral characteristics, norms of speech etiquette. When considering numerous cases of simultaneous realization of the genres of praise and condemnation, it was revealed that this is due to the actualization of the conceptual opposition “friend and foe”, and the main manifestation of this opposition for the analyzed genres were generational differences in the perception of social, moral and ethical norms. It is concluded that the genres of praise and condemnation are important for the reconstruction of the modern dialectal value system.

The article explores issues in the spiritual and moral development and education of student youth. Increased attention to this problem is because the tasks of forming the individual's cultural, intellectual, spiritual, moral, and patriotic identity are acquiring particular significance. The key aspect is that, in the process of raising and developing a person, it is necessary to instil moral and national values and foster a readiness to realise universal ideals and serve the people and the Motherland. The significance of these aspects lies in understanding the meaning of life and achieving moral perfection. Strengthening spiritual and moral ideals in real life fosters a harmonious society. Socio-cultural changes have a multifaceted impact on the student environment, which, of course, affects its moral development. The decline of morality in modern society and the diminishing role of family and school in the development of moral values exacerbate the problem of spiritual growth. Young people, susceptible to the influence of their social environment, often have an incorrect or incomplete understanding of concepts such as honour, duty, kindness, mercy, justice, and patriotism. The deterioration of moral and ethical standards among students, as well as the decline in cultural, spiritual, and national values, are among the problems we are researching. Creating a strong spiritual and moral foundation for individuals is an important guideline for strengthening society's stability. The "Adal Azamat" program aims to strengthen moral principles in society and cultivate just and honest people with high spiritual and moral qualities, thereby improving the country's well-being. The development of life values and the spiritual growth of students are topics of close attention for researchers in the field of psychological and pedagogical science, where the importance of a comprehensive study of the processes of moral and spiritual education is particularly emphasised.

The article provides a scientific analysis of artistic and aesthetic pursuits within the framework of national values in the writer’s stories Amerikanyn ulttyq baylygy (America’s National Wealth), Aspandagy aq kobelekter (White Butterflies in the Sky), Qytaydan zhetken salemdeme (Greetings from China), Tarki duniye (Renouncing the World), Zhalgyzdyq (Loneliness), Korgen-baqqan (The Experienced), and Toqtyshaq. These works contribute significantly to the formation of patriotism, moral qualities, and instructive education, particularly among the younger generation. The effective use of the epistolary genre is demonstrated through Asemay’s letters to Omirbay in Qytaydan zhetken. The weakening of national values reflected in the actions of individual characters is examined in relation to the concept of spiritual and moral education in modern pedagogy. The artistic and aesthetic features of the stories are analyzed in terms of universal human values, national cognitive characteristics, parallelism, character portrayal, and artistic elements, including mysticism. Categories such as spiritual corruption, loneliness, conscience, compassion, and shame, conveyed through the system of characters, are considered alongside contemporary spiritual-moral education. Particular attention is given to the dominance of lyricism in Zhalgyzdyq and the mystical character of Tarki duniye. The elevation of the main characters is revealed through monologue and dialogue, while artistic expression is distinguished by its ability to incorporate streams of consciousness, dreams, and phantom visions. The article also discusses national education models—ancestral testament, reverence for homeland and nation, family values, national consciousness, and spiritual harmony—aimed at cultivating patriotism, morality, labour education, appreciation of beauty, and mastery of national values in accordance with the goals of educating future generations and enhancing personal development. The purpose of the article is to identify and scientifically analyze the artistic and aesthetic features of the writer's works in the context of national values and their educational potential in the system of modern spiritual and moral education.