Search Results (99)

Artificial intelligence (AI) governance has converged around transparency, accountability, safety, privacy, fairness, human rights, human oversight and risk management. However, this vocabulary remains limited when AI is understood as a sociotechnical force shaping agency, work, truth, democratic trust, meaning and long-term human futures. This article is a critical conceptual review, with a structured Scopus-based mapping of 48 peer-reviewed articles, a critical documentary analysis of six international AI governance frameworks and a supplementary interpretive engagement with Magnifica Humanitas. Using a PRISMA-informed flow diagram for transparent reporting and abductive thematic synthesis, the study identifies four fragmented literatures: AI ethics and governance; anthropological accounts of dignity, autonomy, agency and vulnerability; spiritual and theological approaches to meaning and moral formation; and civilizational analyses of democracy, war, transhumanism and existential risk. The findings do not suggest that these concerns are absent from AI ethics; rather, they show that they remain dispersed and are not consistently translated into governance criteria. This article proposes the Anthropological, Spiritual and Civilizational (ASC) Framework as a diagnostic heuristic for extending trustworthy AI toward dignity, truth, social justice and humane futures. The framework is conceptual and requires future empirical and expert validation. Full article

The Constitutional Court of South Africa issued a landmark verdict permitting men to adopt a woman’s surname, marking a significant advancement for gender equality and identity. ATR and Christian theology were premised on the same connecting principle: the transmission of authority through male inheritance, as signified by shared surnames that marked belonging across generations within social hierarchies. This study is positioned within the South African constitutional, cultural, and theological framework, which contextualises patriarchal naming norms as profoundly ingrained in both religious and customary systems. An interdisciplinary qualitative methodology was utilised, integrating constitutional jurisprudence with theological contemplation and the study of African Traditional Religion through critical textual analysis of court rulings and naming conventions. The verdict affirmed constitutional principles of equality and dignity against established patriarchal constraints on lineage and identity, revealing progressive aspects within both traditions that may be utilised for more inclusive interpretations of identity. The verdict represented a legal progression as well as a cultural and spiritual intervention; the decision prompted contemplation on nomenclature, identity, and gender justice within religious traditions. This study illustrates that constitutional law might stimulate theological renewal and reinterpretation of African Traditional Religion concerning gender equality through an interdisciplinary communication between the two domains. Full article

When history of religion intersects with that of Europeans in Early Modern Age, it is inevitable to analyse the reality of consecrated Catholic women in convents. This is the subject of the present text, which is structured around four key questions: What does ‘female religious enclosure’ mean? What are its consequences? What does the society in which it exists think of it? How do the two interact? Drawing on normative texts and practices documented in the abundant archival sources and bibliography, this paper constructs an original synthesis that aims to highlight all the characteristics of the female monastic condition during this period across all Orders. The presentation begins by analysing the values and behaviours advocated by ecclesiastical authorities for the construction of the identities of the ideal nun and her community. It then examines situations of adoption or rejection of aspects of this model and of the orders received, concluding that while individual rebellion constitutes a transgression, collective rebellion may constitute a struggle for justice and for the fulfilment of sworn vows. There are multiple points of convergence between nuns and laypeople (spirituality, the exercise of freedom and powers, family policies, mutual aid), demonstrating they belong to the same society. Full article

This paper examines the Christian Reformed Church’s (CRC) ministry in Harlem under the leadership of Rev. Dr. Eugene Callender, the denomination’s first Black minister. Drawing on archival materials and theological analysis, it traces the formation of the Mid-Harlem Community Parish and situates it within the broader historical and cultural dynamics of 1950s New York. Central to the study is the Reformed theological framework of the “already, but not yet” kingdom—a vision that shaped Callender’s integrated approach to evangelism, justice, and community-building. By holding together spiritual renewal and social engagement, Callender’s ministry offered a compelling model of faithful Christian witness in a fractured world. Full article

Social justice in Islamic theological education represents a concept that is normatively central yet pedagogically underarticulated. Rooted in the Qur’an, the Sunnah, and the broader Islamic intellectual tradition, it carries legal obligation, ethical responsibility, spiritual maturity, and social sensitivity. These sources consistently affirm social justice as a foundational principle of a balanced and equitable social order, but its translation into educational practice remains unabiding. This research examines how social justice is positioned within the higher education syllabus for future Islamic religious education practitioners (teachers and imams) in Bosnia and Herzegovina. Using Mayring’s qualitative content analysis, in this study, written responses collected through an open-ended qualitative expert survey were analysed. Thematic indicators were developed as an outcome and were used as criteria for the subsequent documentary analysis of the official syllabus. Then followed an analytical examination of the syllabus of a study programme leading to the qualification of Islamic religious education practitioners. The findings indicate that social justice is not explicitly articulated within intended learning outcomes as knowledge, attitude, or pedagogical competence. The analysis structured through Bloom’s taxonomy demonstrates the presence of pedagogical and methodological sensitivity across all cognitive levels, from knowledge to evaluation. This reveals a discrepancy between the normative centrality of social justice and its partial pedagogical realisation. This study identifies a persistent tension between theological ideals and educational practice. The potential for rearticulating a theological–pedagogical framework in which social justice becomes an explicit, lived, and transformative category within practitioners’ education was highlighted as something in place of a conclusion. Full article

The paper contends that post-Christianity in the West is a condition whose genealogy can be traced to fifteenth-century humanism and the subsequent events of the Reformation and the Enlightenment. The essence of this condition lies in the emergence of the state, an outcome from centuries of debate concerning the domain of the spiritual versus secular authority over man and his world. This discourse ultimately undermined the authority of the ecclesiastical order and, consequently, Christianity in the West. And as the Christian foundation of the West gradually eroded, it was replaced by the secular, i.e., the state. This withering of Christianity has allowed the political, the emblematic feature of the state, to occupy the place previously held by the divine. The triumph of the secular realm has brought to saliency the centrality of the secular religion, i.e., the state, which strives to achieve broad, and often contradictory, social justice and equality goals, all in pursuit of its perceived noble aim of attaining happiness in this life. Full article

This article analyzes how twentieth- and twenty-first-century Afro-Colombian women poets from the Pacific region challenge and reframe the feminization of the land and the naturalization of the Black female body within colonial and Eurocentric epistemologies. Drawing on a framework that conceptualizes body, territory, spirituality, and community as an interdependent continuum, the article conducts close textual analysis to demonstrate how these poets construct territory and the Black female body as sentient sites. These sites are simultaneously shaped by historical violence, forced displacement, extractive economies, and racialized gender constructs, while preserving ancestral knowledge and collective memory. The findings show that Valencia Córdoba develops the body–territory through metaphor and anaphora as a generative space; Grueso Romero deploys orality and the sea as transatlantic archives of ancestry and identity; and Truque articulates urban displacement as an ontological rupture that affects memory and Black subjectivity. Ultimately, the article advances the concept of body–territory as a decolonial aesthetic and analytical tool through which Afro-Colombian women’s poetry articulates environmental justice, gendered racialization, and forms of resistance within the Afrodiasporic diaspora. Full article

For many Christians, the Gospel has nothing to do with socio-political issues. It is a “spiritual” matter. However, this is an unbiblical understanding of Christian faith. It is too a misunderstanding of what authentic spirituality is and the implications it entails. There is false piety which resulted in a faith and a spirituality divorced from the real world. This study focuses on the ethical implications of spirituality and explores its deep connection with the mission of the Church in the struggle for justice and peace and the quest for reconciliation. It argues that the South African experience can help us to a better understanding of true spirituality and the ethical implications of Christian faith. In the context of apartheid, many Christians understood that their faith compelled them to develop a “mystique of action,” involving themselves in the struggle against injustice and engaging in the search for reconciliation. The South African experience shows us that reconciliation is not a private affair between God and the individual; it has far-reaching social and political implications. Full article

The emergence of ecological consciousness has brought a profound transformation in cultural paradigms, particularly in the West. It is now a constitutive element of the public agenda calling the attention of politicians, scholars and other areas of complex thinking. The encyclical of the recently deceased Pope Francis, Laudato Si’, published in 2015, brings some insights on that issue. The pontifical document proposes the inseparability of social justice and ecological justice. This article reflects on the ecological conversion proposed in Pope Francis’s encyclical Laudato Si in dialog with the thought of Simone Weil. Focusing on four key categories in Weil’s philosophy—beauty of the world, order of the world, necessity, and love for the world—the article argues that her reflections anticipate key elements of contemporary ecological theology. It further explores how Weil’s thought illuminates the inseparable relationship between social justice and environmental justice, offering a spiritual and ethical framework for ecological conversion. Full article

This article re-examines Islamic ethics of war and peace by returning to the formative Meccan–Medinan trajectory of the Prophet Muḥammad’s life, where early Islamic moral reasoning developed amid persecution, migration, diplomacy, and armed conflict. Contemporary debates frequently portray Islam either as a tradition that sacralizes violence through jihad or as one that reduces peace to purely inward spirituality. Both perspectives obscure the historically grounded ethical discourse that emerged within the early Muslim community. This study argues that the Qurʾān—understood within the Islamic tradition as the authoritative source of ethical guidance—together with prophetic practice articulated a coherent moral framework governing the use of force, the pursuit of peace, and the restoration of social order after conflict. Drawing on Qurʾānic discourse, canonical ḥadīth, classical tafsīr and sīrah literature, and modern scholarship in Islamic studies, religious ethics, and conflict resolution theory, the article reconstructs how early Islamic sources represent the ethical regulation of violence. The analysis identifies a threefold trajectory in prophetic practice: a Meccan phase characterized by nonviolent endurance and moral witness under persecution; a Medinan phase marked by constitutional governance, plural coexistence, and tightly regulated defensive warfare; and a culminating ethic of negotiated peace and post-conflict reconciliation exemplified in the Treaty of Ḥudaybiyyah and the Conquest of Mecca. Taken together, these stages reveal an integrated moral vision in which force is neither celebrated nor treated as a default instrument of political expansion, but permitted only under strict ethical constraints shaped by justice (ʿadl), mercy (raḥma), proportionality, and the protection of communal life. By reconstructing this early prophetic framework, the article demonstrates that Islamic sources contain significant internal resources for limiting violence, regulating warfare, and prioritizing reconciliation. In doing so, it contributes to contemporary scholarship on Islamic ethics and situates the prophetic model within broader global debates on the moral regulation of war, peacebuilding, and post-conflict justice. Full article

This qualitative research examines the systemic dynamics of the abuse of consecrated women in the Loyola Community, analyzing the allegations against the influential sacral artist and theologian Marko Ivan Rupnik within broader scholarly debates on abuse in Catholic ecclesial contexts. Drawing on survivor testimonies, the study explores how clericalism and forms of spiritual authority were instrumentalized within this specific community to produce a sequential chain of harm encompassing sexual, psychological, and spiritual violence against consecrated women. The analysis demonstrates how vulnerance—the systemic capacity to produce harm—is engineered through institutional configurations and theological distortions. This condition normalizes exploitation and silences survivors over extended periods. Moving beyond individual pathology, the study critically examines systemic power asymmetries, hermeneutical injustice, and forms of institutional betrayal that emerge when the protection of religious reputation takes precedence over accountability and human dignity. Finally, the article highlights the significance of public testimony and digital movements such as #NunsToo in disrupting cultures of silence and contributing to the restoration of epistemic justice for survivors. Full article

Introduction: End-of-life (EOL) HIV cure-related research offers a unique opportunity to advance scientific discovery while honoring the values, dignity, and legacy of people with HIV. However, participation remains demographically skewed, mirroring long-standing inequities in who is informed, invited, and supported to take part. Synthesizing eight years of experience, published literature reviews, and community engagement from the University of California San Diego’s Last Gift program, we propose strategies to embed justice, equity, diversity, inclusion, and accessibility (JEDIA) throughout the design and implementation of EOL HIV cure-related studies. Discussion: Using intersectionality as a structural analytic framework, we examine how interlocking systems and social determinants shape access, consent, and participant experience, and we translate ethics into action across three themes and eight domains. As examples, we facilitate equitable access by implementing solutions that address gaps limiting awareness and feasibility of participation. We establish ongoing consent through multi-session consent processes with teach-back methods, clear healthcare proxy pathways, and explicit separation of research activities from clinical care. We center lived experiences by partnering with people with HIV and community groups, customizing participation, and honoring cultural and spiritual needs. We enable real-time course correction by using a dashboard that monitors enrollment patterns and representation. Conclusions: An intersectionality-informed, participant-centered approach is both feasible and essential to ensure HIV cure-related research advances with fairness, trust, and global relevance. Programs such as the Last Gift show that scientific rigor, integrity, and participant dignity can coexist, establishing a model for equitable HIV cure discovery. Full article

Amid a deepening global socio-ecological crisis, Indigenous eco-spiritual practices are gaining renewed relevance for environmental governance. This article examines the water-caring practices of the Papallaqta, an Indigenous community in the Colombian Macizo—one of South America’s most vital hydrological systems. Drawing on relational methodologies, as well as extensive fieldwork conducted between 2024 and 2025, the study shows how Papallaqta spiritual relationships with water constitute a sophisticated form of governance grounded in reciprocity, reverence, and more-than-human relationality. The article situates these practices within global debates on environmental governance, where recent COP16 (Cali) and COP30 (Belém) summits have revealed the limits of technocratic, market-driven approaches to biodiversity loss, energy transition, and climate justice. Against these constraints, Papallaqta eco-spiritual governance offers an alternative paradigm based on spiritual animacy, legal cosmologies, and embodied ecological stewardship. Empirically, the article documents four interrelated dimensions of Papallaqta water-care: offerings to the water, ecological stewardship, territorial governance, and memory and cultural revitalization. Conceptually, it proposes eco-spiritual governance as an analytic for understanding how spiritual world-making informs environmental ethics, justice, and peacebuilding. The study concludes that Papallaqta practices illuminate viable pathways toward relational and regenerative environmental governance urgently needed in the current planetary crisis. Full article

Forgiveness and reconciliation pose significant challenges in post-conflict societies, especially for those directly affected by violence. While legal frameworks of transitional justice are often discussed, the personal and religious dimensions of forgiveness receive less attention. This article seeks to address this gap using René Girard’s mimetic theory to analyze the relationship between religious motivation and the processes of forgiveness and reconciliation. The study’s empirical findings stem from qualitative interviews with 22 individuals who were victims during the Homeland War (1991–1995) in Croatia. Girard’s theory posits that humans imitate not just behavior, but the desires of others, leading to mimetic rivalry that can escalate into violence—a concept known as “negative mimesis.” However, concept of “positive mimesis” is also achievable when individuals emulate Jesus Christ’s model of self-giving love, facilitating a pathway towards reconciliation. The primary research question guiding this inquiry asks how individuals affected by violence navigate forgiveness and reconciliation, especially the role of religion in this process. In this context, forgiveness is conceptualized as a deeply personal and spiritual journey, whereas reconciliation is defined as the restoration of interpersonal relationships within a societal framework that requires forgiveness. Consequently, this research prioritizes exploring individual narratives and personal accounts from participants rather than addressing broader societal implications. Insights from interviews reveal participants’ understanding of both negative and positive mimesis, indicating that mimetic mechanisms can foster tendencies towards violence as well as forgiveness. In this framework, Jesus Christ serves as a vital external mediator, providing a transformative route away from cycles of violence. Most participants indicated that their faith, prayer practices, and the example set by Christ significantly influenced their forgiveness decisions. This paper contributes original insights into the theological and anthropological aspects of forgiveness, demonstrating that Girard’s mimetic theory effectively illuminates the complexities of reconciliation in post-conflict settings. Full article

Gary Snyder’s vision of the ‘great earth sangha’ articulates a philosophy of ecological awakening in which spiritual, ethical, and affective relationships connect all forms of life into a cohesive and sacred web of interbeing. The concept of the ‘great earth sangha’ embodies a profound sense of ‘oneness,’ in which the dichotomy between the self and the other dissolves, leading to a realisation of the Earth as a sentient, experiential, and pulsating entity. Inspired by the holistic perspectives of Buddhism and the resonances of Indigenous cosmologies, Snyder’s idea of the ‘great earth sangha’ represents a heightened consciousness and an “emotional intelligence” that fosters compassion, love, care and empathy for all beings in the world. For Snyder, the great earth sangha is a practice—a way of living in mindful ecological engagement. It is embedded with the principles of sila (morality), which foregrounds visions of harmonious coexistence and ecological kinship. This article argues that Snyder’s idea of the ‘great earth sangha’ offers a counter-anthropocentric perspective that subverts entrenched human-centred hierarchies by situating human identity within a communal web of existence. The article discusses how Snyder redefines the notion of ‘community’ as an inclusive, interdependent network that transcends human boundaries and embraces all planetary beings. Finally, the article explores how Snyder’s holistic vision propounds a restorative path that centres on ideas of ethics, affect, justice, responsibility and stewardship. Full article