An explainable assistant for multiuser privacy

Multiuser Privacy (MP) concerns the protection of personal information in situations where such information is co-owned by multiple users. MP is particularly problematic in collaborative platforms such as online social networks (OSN). In fact, too often OSN users experience privacy violations due to conflicts generated by other users sharing content that involves them without their permission. Previous studies show that in most cases MP conflicts could be avoided, and are mainly due to the difficulty for the uploader to select appropriate sharing policies. For this reason, we present ELVIRA, the first fully explainable personal assistant that collaborates with other ELVIRA agents to identify the optimal sharing policy for a collectively owned content. An extensive evaluation of this agent through software simulations and two user studies suggests that ELVIRA, thanks to its properties of being role-agnostic, adaptive, explainable and both utility- and value-driven, would be more successful at supporting MP than other approaches presented in the literature in terms of (i) trade-off between generated utility and promotion of moral values, and (ii) users’ satisfaction of the explained recommended output.

Personal traits of the prophet muhammed their relationship to moral values

The aim of the research is to identify the personal characteristics of the Prophet Muhammad, peace be upon him. The research sample consisted of 360 individuals from different spectrums in society. The descriptive and analytical method was used, and a questionnaire was prepared for the personal characteristics of the Prophet Muhammad (PBUH) and a questionnaire of the moral and human values in the contemporary world. : The personal characteristics of the Prophet Muhammad were as follows: The Prophet Muhammad, upon him be prayers and peace, was characterized by sincerity, honesty and generosity among his companions. He was characterized by humility, justice, forgiveness and pardon. He was characterized by sincerity in secret, openness and mercy for children. He was never afraid of anyone as long as he was right and his courage increased after the prophetic mission, from the human and moral values that have been agreed upon in the contemporary world: love and defense of the homeland, preservation of sacred places, love for school and appreciation of teachers, rationalization of the use of water and electricity, appreciation of scientific progress Generous hospitality, advising others, visiting patients, appreciating professions and respecting their owners, being kind to others, maintaining order, maintaining the law and respecting rights Child, animal welfare, justice, loyalty, patience, honesty, humility and respect for the rights of others, sympathy for the poor, selflessness, sincerity in work, tolerance for others, seeking lawful earnings, suppressing anger, kindness to animals, generosity, avoiding bad behaviors, Hide anger and do good deeds, love beauty, arts and inventions, appreciate scientific progress, provide advice to others, and the research also found that there is a positive and statistically significant relationship between the personal characteristics of the Prophet Muhammad, peace be upon him and between the human and moral values in the contemporary world.

Designing for Engaging with News using Moral Framing towards Bridging Ideological Divides

Society is showing signs of strong ideological polarization. When pushed to seek perspectives different from their own, people often reject diverse ideas or find them unfathomable. Work has shown that framing controversial issues using the values of the audience can improve understanding of opposing views. In this paper, we present our work designing systems for addressing ideological division through educating U.S. news consumers to engage using a framework of fundamental human values known as Moral Foundations. We design and implement a series of new features that encourage users to challenge their understanding of opposing views, including annotation of moral frames in news articles, discussion of those frames via inline comments, and recommendations based on relevant moral frames. We describe two versions of features---the first covering a suite of ways to interact with moral framing in news, and the second tailored towards collaborative annotation and discussion. We conduct a field evaluation of each design iteration with 71 participants in total over a period of 6-8 days, finding evidence suggesting users learned to re-frame their discourse in moral values of the opposing side. Our work provides several design considerations for building systems to engage with moral framing.

SAFAR BATH IN THE VALUE PERSPECTIVE OF ISLAMIC EDUCATION IN THE ATINGGOLA COMMUNITY

The purpose of this research is to find out; The value of Islamic education and traditional values contained in the Mandi Safardi procession, Jin City Village, Atinggola District, North Gorontalo Regency.The method used is a qualitative method, the data is obtained through observation, interviews, and documentation. The data were then analyzed using reduction, display, and verification techniques, while the validity of the data was obtained by using triangulation techniques with methods and sources.The results of this study indicate that the Safar Bathing Tradition is believed to have existed since their ancestors first occupied the Jin City Village area. The Safar Bathing tradition carried out by the Jin City Village community contains Islamic educational values, namely: Worship Values, Moral Values, Moral Values, and Aqidah Values, 4) The Safar Bathing Tradition is maintained and passed down from generation to generation by the Jin City Village community. can be seen as an expressive symbol of the Jin City Village community Inspired by constitutive (religious) symbols that have a corelative-integrative and dynamic relationshipSuggestions from this research include; The Mandi Safar tradition as an ancestral cultural heritage should continue to be preserved for future generations by not eliminating the local Indonesian religious and cultural values contained in it as a medium for introducing ancestral traditions that are full of moral and religious values without ignoring the shari'ah. Islam in practice.

The Influence of Imperfect Film Moral Values on Society Regarding Body Shaming Problems in the Digital Era

In this digital era, body shaming is increasingly prevalent on social media. Body shaming is the behavior of giving negative comments about a person's physical condition. Meanwhile, film is one of the mass media that is used as a medium of entertainment, information, and education to the public. In this case, we, the authors, examine the influence of the moral values of imperfect films on people's views in the digital era. The methods we use are observational methods and literacy studies. The result of this research is a film, especially in this case, imperfect films can be able to introduce or educate the public about the issue of body shaming that occurs in life in the digital era. The suggestion from this research is that the film industry in Indonesia should be more advanced in making positive works that can inspire and educate the public.

The Effects of Online Learning on Students’ Ethics and Moral Values

Covid-19 has changed many sectors of life, including education. Various countries have adapted to the online learning system as a response. However, online learning also came with price. Limitations for online meeting applications gave more freedom feeling to students. As a result, students did impolite and improper acts towards teachers and during online classes. In normal face to face class situations, students have more pressure on ethics therefore they think twice about doing improper acts, but the freedom of online learning altered that. The problem is, “What are the effects of online learning on students’ behavior?” So, authors aim to find the relationship between online learning and students’ behavior including ethics and morality. Thus, finding a possible solution as an effort to minimize the effect and possibly prevent unexpected things in the future. Authors used literature review and questionnaire to gather data and descriptive-qualitative research to analyze the data. Various data gathered and connected with each other, and proven that online learning gave more freedom for students and students themselves used it to do impolite and improper acts. The limitation of this research is that the number of respondents was 30, therefore it needs to be expanded on to a wider audience.

Moral Value and Commercial Gain

This paper presents three theoretical accounts developed to assess the moral value and legal status of acts designed to promote commercial gain in the thought of major classical Muslim scholars. There has been an increased interest in Islamic commercial law and ethics in recent years. Much of the recent scholarship consists of practically inclined studies that tend to lump the Islamic tradition of evaluation of commerce under the principles of social justice and avoidance of harm. Our study of three selected scholars will reveal distinct approaches that are characteristic of classical Islamic ethical discussions: anchoring moral value in this world, attributing moral goodness to salvation in the next world, and finding a balance between these two approaches. Counterintuitively, we will see that the naturalistic view that ascribes moral values to things and actions was the most restrictive, whereas the dualistic model that focuses on salvation in the next world was markedly more permissive of commercial transactions.

Moral Obligation to Worship God Alone

This article examines how, in his al-Tafsīr al-kabīr, Fakhr al-Dīn al-Rāzī (d. 606/1210) addresses the problem of the obligation to thank the benefactor (wujūb shukr al-munʿim) within the context of the Quranic command to worship God alone. The obligation to thank one’s benefactor was a contentious problem among classical Islamic thinkers before Rāzī, and it was frequently discussed in fiqh and kalām works in the context of the ontology and epistemology of moral values and legal norms. Rāzī’s analysis in the Tafsīr, however, sheds light on another way in which the “thanking one’s benefactor”-problem was of relevance for classical Islamic thinkers: it is used to frame the rationale for monotheism in terms of the gratitude God deserves for being humans’ provider. This aspect of the “thanking one’s benefactor”-problem has not been highlighted in the secondary literature. This article discusses how Rāzī’s analysis of God’s sole deservedness of worship has theological, legal, and ethical/moral implications. The theological implications are found in the questions it raises about the notorious problem of causality. The legal implications become apparent in Rāzī’s interest in the ratio legis of the Quranic command and in establishing that the obligation arises with God’s sovereign decree. The ethical or moral implications, finally, are seen in his concern with how humans come to know of the goodness of monotheism and the repugnancy of polytheism. The article contextualises Rāzī’s position in the Tafsīr against the background of the fiqh and kalām debates about the “thanking one’s benefactor”-problem.

Dialectics of Ethics

Philosophical and theological ethics in the Islamic tradition tend to be appraised on the basis of a unilateral perspective, which circumvents a moral rational approach to intuition. On this account, moral knowledge is expected to rest on intuitive judgments, which are universally accessible to human beings. Looking at moral ontology and epistemology in Arabic philosophy, I demonstrate that taking intuitionism as the only valid rational discourse to ethics needs to be challenged. In fact, Arabic philosophers do not subscribe to a realist view of the good and evil in relation to human actions, and rather admit a division between cosmic values in metaphysics and moral values in ethics. In so doing, they show how metaphysics ascribes a substantial view to good in existence and a negative theory to evil, while the science of ethics admits a teleological and relative view of the good. Overall, the falāsifa remain committed to Aristotle’s premise that ethics does not rely on abstraction and emphasized the role of experience too. But, they seem to be also attentive to the dialectical nature of Islamic jurisprudence in producing norms considering both principles of the law and its particular application. This is also clear in their epistemology of ethical judgments such as the maxim justice is good. While they ascribe a universal status to ethical maxims, they preclude from granting them an absolute status over the authority of norms construction. Instead, philosophers attribute a dialectical role to ethical maxims to guarantee both consensus over norms and the possibility to produce truthful opinions. Keywords: Moral ontology and epistemology, The problem of evil, The nature of the good, Moral values, al-Fārābī, Ibn Sīnā, Ibn Rushd, Legal epistemology, Written and unwritten laws, Ethical maxims, Widely-accepted premises (mashhūrāt), Reputable premises (maḥmūdāt).

Epistemologi Fikih Filantropi Masa Pandemi Covid-19 di Indonesia

Handling economic problems in Indonesia during the Covid-19 pandemic necessitates the importance of cooperation from all elements of society with the government in offering various alternative solutions. This study intends to explore and identify the epistemological basis of Islamic law in the construction of the Fatwa Majelis Ulama Indonesia (MUI) Nomor 23 Tahun 2020 Tentang Pemanfaatan Harta Zakat, Infak, dan Shadaqah Untuk Penanggulangan Wabah Covid-19 dan Dampaknya. This qualitative research is in the form of a literature review with a normative philosophical approach. The analytical theory used is the paradigm of idealism and realism of Islamic law. The results of the study state that the epistemological construction of Islamic law in the MUI fatwa Number 23 of 2020 tends to emphasize the idealism paradigm of Islamic law. First, universal ethical moral values ('am) which are taken from the theological text basis (nas). Second, the use of the rules of Islamic law (qawaid fiqhiyah) which emphasizes the rules of maslahah mursalah (public benefit).Third, the opinion of classical scholars.This finding shows that the presence of the MUI Fatwa in responding to contemporary problems is not always based on the realism paradigm of Islamic law, but also based on the idealism paradigm of Islamic law by making the foundations of theological normative texts and the repertoire of classical fiqh thought as the epistemological basis of its fatwa, as well as in addressing socio-economic problems that arise. caused by the Covid-19 pandemic in Indonesia.