The principle of dignity of risk (DoR) has become a cornerstone of contemporary aged care reform. DoR is ethically framed as an extension of autonomy and person-centred care. While widely considered in policy and professional discourse, DoR is often treated as a self-evident ethical good, with limited critical attention to how it is operationalised within regulated care systems. This paper offers a critical ethical analysis of DoR as enacted in contemporary aged care, arguing that it functions not merely as a moral principle but as a moral technology that redistributes responsibility, liability and ethical burden across residents, nurses, families, organisations and regulatory structures. Drawing on nursing ethics, relational autonomy and regulatory theory, the paper examines how documentation practices, audit cultures and family involvement reconstitute nurses as ethical risk brokers who must legitimise resident choice while remaining accountable for adverse outcomes. Rather than rejecting DoR, the paper reframes it as a form of collective ethical responsibility which requires organisational, regulatory and moral support for nurses beyond individualised accountability. This analysis highlights the need to move from symbolic invocations of autonomy toward ethically sustainable practices that recognise the relational and institutional labour underpinning DoR in everyday nursing practice.

With the global rise of veganism, shifting dietary habits are reshaping the social roles and identities of Australian vegan men. Despite a predominance of research in female experiences of veganism, this topic remains underexplored for men. Using the social identity theory framework, this phenomenological, semi-structured interview study explores how 27 Australian vegan men perceive and navigate their social identities within their social relationships. Using reflexive thematic analysis, we found four main themes. The first two illustrating out-group interactions: (i) masculinity and moral identity and (ii) navigating vegan identity: community and cultural integration and the final two illustrating within-group interactions, (iii) Negotiating dietary boundaries: whole-food and flexible veganism and (iv) close connections: strengthening personal bonds. Australian vegan men navigated their social identities through out-group dynamics involving masculinity, ethical commitments and community integration, and in-group dynamics marked by dietary boundary negotiation and solidarity with vegan communities. However, they also faced social isolation and strained relationships. SO WHAT?: Their experiences reflected identity negotiation processes shaped by moral values, subgroup tensions and the importance of supportive social relationships in sustaining vegan practices. We recommend awareness of vegan male experiences of stigma, false perceptions and struggles with masculine ideals versus masculine values.

Do we say what we do? Testing cheap talk to reduce hypothetical bias in moral choice experiments.

Evolution of liver transplant systems.

This article studies the portrayal in contemporary British novels of the moral and ethical dilemmas faced by individuals in a post-humanist world. Over the last thirty years of his creative career, Ian McEwan has demonstrated a consistent interest in socio-political, scientific, and technical, and moral-ethical issues, depicting in his works the interconnection between politics, new technologies and morality. This research, using two novels by Ian McEwan, the dramatic tension of political, and scientific, and technical discourses is examined; the specifics of the intergenerational conflict in the novel “Saturday” and the peculiarities of the interaction between a person and artificial intelligence, an android, in the novel “Machines Like Me” are analysed. It has been established that issues in political life and scientific progress are inextricably linked to human moral and ethical values and directly affect the state of the world, shaping humanity's present and future. In the novel “Saturday,” through the prism of M. Bakhtin's anthropological idea of “coexistence” and Albert Camus's existentialist concept of metaphysical suicide, the intergenerational conflict of the novel, based on the worldview and psychological differences of the characters, is traced. The novel “Machines Like Me” immerses the reader in the topical issue of human interaction with humanoid robots, which in the artistic realization of Ian McEwan shakes up stereotypical ideas about the dangers of artificial intelligence, in particular about the negative consequences of human-robot cooperation, and instead reveals the global question of the imperfection of human nature and the lack of a moral and ethical foundation in modern man that might serve as a guide in the complex situation of absolute unpredictability of the consequences of ethically ambiguous scientific experiments. Using various narrative strategies (narration from the third person of a heterodiegetic narrator and the effects of improper-direct speech (“Saturday”) and from the first person of an autodiegetic narrator “Machines Like Me”)), exploiting the hybrid form of the novel and other poetic features of postmodern and metamodern modes of writing (intertextuality, ambiguity of novel titles and characters' surnames, playing with the reader, new psychologism, etc.), McEwan remains within the field of the English literary tradition, expressing the idea of the need for human improvement against the backdrop of the global challenges of the modern world.

This study aims to analyze the pragmatic aspects found in the short story Warisan untuk Doni by Putu Ayub through the examination of locutionary, illocutionary, and perlocutionary speech acts. As a literary work, a short story functions not only as a medium of entertainment but also as a means of conveying values and life lessons to readers. Therefore, a pragmatic approach is employed to reveal the meanings, intentions, and effects of utterances expressed by the characters in the story. This research uses a qualitative descriptive method. The data source is the short story Warisan untuk Doni, which is included in the short story collection Aku, Dia, Mereka by Putu Ayub. Data were collected through reading and note-taking techniques and analyzed by identifying and classifying utterances based on the categories of locutionary, illocutionary, and perlocutionary speech acts. The findings indicate that the short story contains various forms of speech acts that function to convey information, intentions, expectations, advice, and influence the actions and responses of other characters. Locutionary acts are reflected in utterances that provide direct information, illocutionary acts appear in utterances containing specific intentions such as advising and directing, while perlocutionary acts are evident in utterances that produce effects or behavioral changes in interlocutors. The study concludes that pragmatic elements play a significant role in constructing the storyline and conveying moral values related to responsibility, hard work, and wisdom in managing life.

The family is the smallest social unit and plays an important role in shaping individual character and personality. In Islam, moral conduct within the family occupies a central position as it regulates relationships between parents and children, husbands and wives, and among family members. However, the dynamics of modern life often present challenges to the implementation of these moral values. This study aims to analyze the concept of family morality from an Islamic perspective, identify its fundamental principles, and examine its relevance in contemporary family life. The research employs a qualitative approach using a literature study method, analyzing primary sources such as the Qur’an and Hadith, as well as secondary sources from classical and contemporary literature on family ethics. Data were analyzed using a descriptive-analytical approach. The findings indicate that Islamic family morality is grounded in the values of compassion, respect, responsibility, and justice, which positively contribute to psychological well-being and social stability. Future studies are recommended to investigate the empirical implementation of Islamic family morality in modern societal contexts.

This commentary critiques the target article's conflation of contractarianism and contractualism, arguing it overlooks how moral standards influence reasoning in bargaining. We propose integrating standards of fairness and individual differences into agreement-based models of moral cognition, arguing that principles of fairness and justification that go beyond strategic self-interest are indispensable in explaining moral judgments and decisions in asymmetric interactions.

ABSTRACT Sex education in Iranian-Islamic society is shaped by diverse cultural values and sensitivities. Mothers, as primary educators, navigate multiple and sometimes conflicting discourses that create doubt, anxiety, and uncertainty in their parenting practices. This qualitative study aimed to explore Iranian mothers’ perceptions of two contrasting narratives of sex education – the first, comprehensive and evidence-based; and the other abstinence-oriented and traditionally centred – within the Iranian context. Two 5-minute videos, each portraying one of the approaches, were presented in random order to 17 mothers from urban and rural areas with diverse educational, economic, and age backgrounds. Verbal and non-verbal responses were recorded and analysed using comparative reflexive thematic analysis to ensure interpretive depth and methodological alignment between the comparative design and data interpretation. Findings across six key themes revealed that Iranian mothers experience profound uncertainty, decision-making anxiety, fear of premature sexual curiosity, and sociocultural pressures when addressing their children’s sex education since sex education in Iran is deeply intertwined with issues of cultural identity and moral values. To empower parents (particularly mothers), educators, policymakers, and religious leaders should collaboratively design culturally sensitive, incrementally implemented, and evidence-informed programmes that foster open, value-consistent communication between parents and children.

ABSTRACT If we accept that anthropology of history transforms history into a subject of investigation rather than just a form of knowledge and social practice, then the ethnography of history must delve into local ways of thinking, living, and acting. The language of the people is key to gaining insight into the relational and temporal modes of existence of society. Among the Karawari people of Papua New Guinea, these modes play an important role in various aspects of cosmological and social life, all of which are intimately connected to land. The Karawari term kunaypa (debt, obligation, duty; moral value and law) underscores the view that relationships at all levels – cosmological, social, national, international – should be based on generosity and reciprocity. It is the undeniable quality of human and non-human agency. Kunaypa refers to the specific past (event, being, practice) and at the same time to the specific future. The multiple instances of kunaypi (plural of kunaypa) lead to multiple intergenerational commitments, as various emplaced historical experiences lie dormant. When these experiences are recalled and concrete actions are taken, they emphasize the interconnectedness, indeed equation, of past and future.

This study aims to analyze the resolution of breach of contract in lease agreements under Islamic law. A breach (wanprestasi) in an ijarah (lease) contract occurs when one party fails to fulfill agreed obligations, such as late payment, misuse of the leased object, or violation of contractual terms. In Islamic law, the resolution of such breaches emphasizes the principles of justice (‘adl), public interest (maslahah), and good faith between the parties. Dispute resolution is primarily conducted through mutual deliberation (ṣulḥ) to reach an amicable settlement without harming either party. If such efforts fail, the dispute may be brought before judicial institutions, where decisions are made based on evidence and sharia principles. Sanctions for breach in Islamic law are not punitive in nature but aim to restore rights and obligations proportionally, including compensation (ta‘wīḍ) for actual losses incurred. Additionally, contract termination (fasakh) may be applied in cases of substantial violation. Therefore, the resolution of breach of contract in Islamic law highlights a balance between enforcement of rights, responsibilities, and moral values grounded in sharia principles.

ABSTRACT This paper examines the rise of an increasingly appealing, ideologically driven form of climate change denial that cannot be reduced to the fossil-fuel industry’s strategy of merchandising doubt: libertarian populism (LP). Neither populism nor libertarianism, taken in isolation, necessarily entails opposition to climate science or climate action. But when combined, they form a coherent hybrid that resists both. LP operates through three intertwined features: epistemic defiance against expert authority, a defense of individual freedom, and a nostalgic attachment to carbon-intensive lifestyles and industrial modernity. Drawing on cultural and political examples – from Demolition Man’s Edgar Friendly to Javier Milei and the AfD – the paper shows that LP’s appeal lies in its capacity to recast high-carbon practices as symbols of identity and transgression. In doing so, it reverses the moral codes of climate politics: if green once meant good and polluting meant bad, LP turns this on its head. Green is thus the new bad.

ABSTRACT When AI-based decision-making systems discriminate against particular groups of individuals, this discrimination tends to elicit less moral outrage than when humans discriminate, a phenomenon referred to as the algorithmic outrage deficit. The present research replicates and extends this effect to ethnicity-based discrimination (based on migration background) in credit lending. Participants in our study morally evaluated scenarios of discriminatory credit lending decisions made by either a bank employee or an AI. Results support the algorithmic outrage deficit: Participants expressed less moral outrage toward AI than toward human discrimination, mediated by an attenuated attribution of biased motives to the AI. Extending prior research, we also tested how providing structural explanations for why the discrimination occurred (biased training data/past experiences reflecting historical injustice) affected responses. Results show that structural explanations (and self-reported knowledge about AI systems) further reduced algorithmic outrage. These findings suggest that the algorithmic outrage deficit is a broad phenomenon and that transparency about the structural origins of algorithmic bias may paradoxically further reduce moral outrage.

This study aims to analyze the effect of the Value Clarification Technique model based on moral dilemmas on the character of responsibility of elementary school students in PKn learning. The character of responsibility is one of the important aspects that need to be developed from an early age because it is related to students' abilities in carrying out tasks, obeying rules, completing obligations, and having the courage to accept the consequences of each action. This study uses a quantitative approach with a quasi-experimental method and a pretest-posttest control group design. The subjects of the study were elementary school students who were divided into an experimental class and a control class. The experimental class was given learning using the Value Clarification Technique model based on moral dilemmas, while the control class used conventional learning. The research instruments were a questionnaire on the character of responsibility, observation sheets, and learning documentation. Data were analyzed through normality tests, homogeneity tests, and hypothesis tests to determine differences in students' character of responsibility before and after treatment. The results of the study are expected to show that the application of the Value Clarification Technique model based on moral dilemmas has a positive influence on strengthening students' character of responsibility in PKn learning. This model encourages students to understand values, choose the right attitude, provide reasons for their choices, and apply the value of responsibility in everyday life. Thus, the moral dilemma-based Value Clarification Technique can be an effective alternative model for civics (PKn) learning in shaping the character of elementary school students.

Despite the increasing discourse around equity, social justice and partnership, global health (GH) research remains shaped by entrenched asymmetries in funding, authorship, data ownership and priority-setting. Solidarity, framed variously as a moral principle or political stance, has been promoted as both corrective and a necessary response to these inequities. Yet, the operationalization of solidarity within research institutes (RIs) (i.e. how leaders interpret, institutionalize and negotiate solidaristic commitments) remains underexplored. This paper draws on findings from a global study of meanings and practices relevant to solidarity among diverse GH stakeholders. In 2024-2025, we conducted exploratory qualitative research using semistructured interviews (N= 75) with a range of GH stakeholders. In this paper, we draw on the 13 interviews conducted with leaders of GH RIs to highlight findings specific to solidarity in and for GH research. Data analysis was conducted using team-based thematic analysis supported by NVIVO 15 (QSR). Thematic analysis of interview transcripts identified five themes in research institute leaders' accounts of how solidarity is or is not enactment in their GH research experience. Each theme describes a requirement or outcome of solidarity-informed research, and includes that such research: (1) generates tangible equitable results or outcomes; (2) accounts for how relationships and impacts unfold over time; (3) operationalizes and depends on less hierarchical ways of working; (4) demands fair distribution of burdens and benefits in research; and (5) requires deep, active listening. This paper provides insight on how solidarity is understood and can be actualized in GH research practice, according to directors in GH RIs who occupy critical roles in structuring and legitimizing GH research agendas. The findings emphasize the need to treat solidarity in and for GH research not as a static ethical ideal, but as a dynamic, relational practice requiring reflexivity, structural reforms and sustained commitment. RIs, as ethical actors, must reconfigure their practices to meaningfully institutionalize solidarity through co-design, authorship, partnership and funding practices. Ultimately, this paper contributes to a growing agenda to reimagine GH research not merely as a technical endeavour but also as a site of political and ethical action.

Introduction: Traditional performing arts hold significant untapped pedagogical potential within Physical Education (PE) contexts. Tari Paraga, a traditional Bugis-Makassar martial art dance from South Sulawesi, Indonesia, integrates rhythmic movement, cooperative performance, and embodied cultural values, offering a rich experiential space for moral and character development. Objective: This study aimed to develop and evaluate an embodied cultural pedagogy program integrating Tari Paraga into PE to enhance students' moral awareness, collaborative skills, and cultural identity. Methodology: A mixed-method design was employed involving 112 lower-secondary students across three public schools in Makassar who participated in an eight-week intervention. The program integrated traditional Paraga movement sequences, cooperative ensemble practice, and reflective cultural discussions grounded in the Siri' na Pacce philosophy. Quantitative data were collected using validated moral awareness, collaborative skills, and cultural identity scales, complemented by qualitative journals and semi-structured interviews. Results: Paired-sample t-tests revealed statistically significant improvements in moral awareness (t(111) = 13.12, p < .001, d = 1.21), collaborative skills (t(111) = 12.67, p < .001, d = 1.17), and cultural identity (t(111) = 14.03, p < .001, d = 1.29). Qualitative findings revealed heightened self-regulation, strengthened intercultural empathy, and a renewed sense of cultural pride. Discussion: These findings align with ecopedagogical and embodied learning theories and extend them into the domain of intangible cultural heritage. Tari Paraga functioned as a living pedagogical text through which moral values, cooperative norms, and cultural belonging were simultaneously enacted and internalized. Conclusions: Integrating Tari Paraga into PE offers a culturally grounded, holistic model for developing moral character, social cooperation, and cultural identity, contributing to the broader movement toward place-based and culturally responsive pedagogy in Southeast Asia.

This article examines several ethical, legal, and spiritual aspects of Medical Assistance in Dying (MAiD) in Canada, a practice that has been legalized in Canada since June 17, 2016. The article identifies the underlying ethical tension of patient autonomy, and the principle of care providers protecting vulnerable populations. The article reviews how the legal framework of MAiD has evolved in Canada, where now individuals with any irremediable medical condition have access to this program; and where the care community appears divided regarding MAiD options for people's mental health. The article looks at the ethical, legal impacts of MAiD for medical providers, with a specific focus on their moral conscience; mental health wellbeing; duty to "do no harm". Spiritual care providers have a role to play in MAiD situations, as they act as a non-judgmental supportive presence who honor their own ethical limits, as well as the various belief systems of their patients. Utilizing a case example and ethical frameworks, the article advocates for compassionate care for individuals in serious and persistent suffering that is rooted in patient centered care, as honoring dignity and personhood with safeguards against potential abuse. The overall recommendation in this exploratory article is for equitable interdisciplinary care that includes considerations of ethics, spiritual care and legalities.

This research examines whether experiencing disadvantageous inequity increases individuals’ acceptance of advantageous inequity and how this tendency varies across hypothetical (Study 1) and real (Studies 2 and 3) monetary allocations. We further investigate the roles of fairness, reciprocity, and empathy, and whether these factors are shaped by the size of the monetary stake. Study 1 included 208 participants (M age = 24.37, SD = 7.68), Study 2 included 269 participants (M age = 22.43, SD = 2.85), and Study 3 included 152 participants (M age = 22.43, SD = 2.85), with balanced group assignments across experimental and control conditions. In the real resource allocation studies (Studies 2 and 3), individuals were less likely to act fairly than in the hypothetical context (Study 1). However, the manipulation did not succeed; therefore, it remains unclear whether experiencing disadvantageous inequity led participants to avoid advantageous unfairness more or less. Instead, we found that when individuals were repeatedly exposed to disadvantageous inequity without being able to oppose it, they reported greater moral anger, but this did not affect their avoidance of advantageous inequity. Fairness, empathy, and reciprocity varied with the amount of money involved and predicted the rejection of advantageous inequity. Overall, the findings suggest that avoidance of taking more than others is influenced by both moral values (fairness, reciprocity, empathy) and contextual factors (prior exposure to unfairness and real vs. hypothetical settings). Thus, the rejection of advantageous inequity appears at the intersection of individual and contextual influences.

This study investigates the internalization of honesty values through habituation practices at Sa’adatuddaren Islamic Boarding School and identifies the structural and relational conditions that support or hinder this process. Honesty is a central concern in character education, particularly in Islamic boarding schools where moral values are cultivated through religious discipline, communal living, and daily routines. Using an interpretive qualitative case study design, data were collected over three months through participant observation, semi-structured interviews with students, teachers, an administrator, and the pesantren leader, as well as document analysis. The findings show that honesty is promoted through institutionalized routines, including truthful attendance reporting, independent academic work, transparent financial responsibility, communal duties, and religious participation. However, habituation alone does not ensure deep moral internalization. Students’ honesty develops from external compliance to behavioral habituation, reflective awareness, and relational internalization when routines are supported by teacher modeling, reflective discipline, peer accountability, and psychosocial safety. This study contributes by conceptualizing honesty internalization in pesantren as an interaction between structural habituation and relational moral support within a welfare-oriented moral ecology.

ABSTRACT This position paper examines the growing dominance of health economics in Swedish healthcare governance and argues that its elevated epistemic authority produces significant risks for the sustainability and ethical integrity of care systems. Drawing on feminist theories of care and critical political economy, the paper interrogates the assumption that care can be adequately represented, valued, or prioritized through economic models. Three core critiques are developed. First, the commodification of care imposes rationalizing logics onto practices that are intrinsically relational, affective, and resistant to market measurement. Second, prevailing economic theories of value—rooted in neoclassical assumptions—fail to recognize the substantial social, reproductive, and moral value generated by care work, while enabling exploitative labour conditions and rent-seeking behavior in medical industries. Third, the integration of financial incentives into governance structures crowds out ethical commitments embedded in Swedish health legislation, creating moral distress for care workers and policy contradictions that undermine equitable care provision. While acknowledging the role of economic expertise, the paper ultimately argues for more pluralistic forms of knowledge in healthcare decision‑making.