Robots are becoming more visible parts of our life, a situation which prompts questions about their place in our society. One group of issues that is widely discussed is connected with robots’ moral and legal status as well as their potential rights. The question of granting robots rights is polarizing. Some positions accept the possibility of granting them human rights whereas others reject the notion that robots can be considered potential rights holders. In this paper, I claim that robots will (...) never have all human rights, even if we accept that they are morally equal to humans. I focus on the role of embodiment in the content of the law. I claim that even relatively small differences in the ontologies of entities could lead to the need to create new sets of rights. I use the example of Neanderthals to illustrate that entities similar to us might have required different legal statuses. Then, I discuss the potential legal status of human-like robots. (shrink)

The phenomenological term “imaginal” was coined and introduced into the French language by Henry Corbin (1903-1978). Throughout his work, Corbin used the “imaginal” as his fundamental concept, as the very foundation of a Weltanschauung. Etymolo-gically, this new term was derived from the Latin phrase mundus imaginalis. As for its meaning, it is synonymous with several Persian and Arabic technical terms, such as alam al-mithal (the world of images, archetypical ideas), malakut (the subtle world of the souls), barzakh (interworld), hurqalya (the (...) world of the celestial Earth, of celestial corporeality), na-koja-abad (the land of nowhere). These technical terms taken from theosophical literature have a meaning very close to that of the term “imaginal.” They translate contemplative experience arising from the theophanic imagination or agent imagination (imaginatio vera). From the point of view of location, they designate the qualitative space of this imagination (mundus imaginalis). (shrink)

“Being is an ocean in perpetual agitation,Of this ocean people perceive but the waves.On the apparent surface of the ocean, hidden in them,Look at the surging waves arising from secret depths!”One of the leitmotifs of the literature of Iranian Sufism is the “quest for the Orient” (istishraq). It is an Orient that is neither localized nor localizable in the realm of positive geography. It escapes our normal perception; it is the mystic Orient, point of Origin and of Return, located at (...) the “heavenly pole” of the cosmic North. It figures in that geographia imaginalis that is perceived only by the power of the imagination. It is located, then, beyond the devastated lands of this sensible world, lands that incarnate troubled and dispersed hearts for Iranian Sufism. (shrink)

Whether or not we call a love-like relationship with robots true love, some people may feel and claim that, for them, it is a sufficient substitute for love relationship. The love relationship between humans has a special place in our social life. On the grounds of both morality and law, our significant other can expect special treatment. It is understandable that, precisely because of this kind of relationship, we save our significant other instead of others or will not testify against (...) her/him. How as a society should we treat love-like relationships humans with robots? Based on the assumption that robots do not have an inner life and are not moral patients, I defend the thesis that this kind of relationship should be protected by criminal law. (shrink)

Uncontrolled access to information on the Internet has many advantages, but it also leads to the phenomenon of fake news. Fake news is dangerous in many spheres, including that of health. For example, we are facing an increase in the amount of vaccine hesitancy. This has been w considered by the World Health Organization in 2019 as one of the greatest threats to public health. This specific phenomenon is linked with the spread of information on the Internet around that issue. (...) In this paper, I discuss a proposition of new crime, which has the aim of fighting medical fake news by stopping its spread. This proposition should be considered only if other non-criminal measures are inefficient. The proposal is “Whoever publicly disseminates information evidently discrepant with medical knowledge is subject to a penalty.”. (shrink)

Using robots in the military contexts is problematic at many levels. There are social, legal, and ethical issues that should be discussed first before their wider deployment. In this paper, we focus on an additional problem: their human likeness. We claim that military robots should not look like humans. That design choice may bring additional risks that endanger human lives and by that contradicts the very justification for deploying robots at war, which is decreasing human deaths and injuries. We discuss (...) two threats—epistemological and patient. Epistemological one is connected with the risk of mistaking robots for humans due to the limited ways of getting information about the external world, which may be amplified by the rush and need to fight with robots in distance. The patient threat is related to the developing attachment to robots, that in military contexts may cause additional deaths by the hesitance to sacrifice robots in order to save humans in peril or risking human life to save robots. (shrink)

In a recent article, Joshua Shepherd identifies six problems with attributing moral status to nonhumans on the basis of consciousness (Shepherd 2023). In this commentary, I want to draw out yet ano...

Recent advances in life-sustaining treatments and technologies, have given rise to newly-emerged, critical and sometimes, controversial questions regarding different aspects of end-of-life decision-making and care. Since religious values are among the most influential factors in these decisions, the present study aimed to examine the Islamic scholars' views on end-of-life care. A structured interview based on six main questions on ethical decision-making in end-of-life care was conducted with eight Shiite experts in Islamic studies, and was analyzed through deductive content analysis. Analysis (...) revealed certain points in Islamic views on the definition of death and the persons making decisions about end-of-life care. According to the participants, in addition to conventional criteria such as absence of heartbeat and respiration, the irreversible cessation of human voluntary acts are considered to be the criteria in establishing death. The participants also recognized physicians as the main authorities in verifying signs of death. Furthermore, it was emphasized that life preservation and continuation of care must be sensible, and the patient can request not to have death-prolonging procedures started or continued. In the view of participants, patient's autonomy cannot be the sole basis for all measures, but Islamic ethical and jurisprudential principles should be relied upon to make correct and sensible decisions whether to continue or stop terminal patients' care. Final decisions should be made by a team of experts, and physicians must be at the center of such a team. Finally, we suggest that a guideline in keeping with Islamic norms on human life and death, purpose of life, God's will, boundaries of man's authority, and the physician's ethical duties and obligations should be developed. (shrink)

Moral judgment is a complex cognitive process that partly depends upon social and individual cultural values. There have been various efforts to categorize different aspects of moral judgment, but most studies depend upon rare dilemmas. We recruited 25 subjects from Tehran, Iran, to rate 150 everyday moral scenarios developed by Knutson et al. Using exploratory factor analysis (EFA), we observed that the same moral dimensions (except socialness dimension) were driven by the same moral cognitive factors (norm violation, intention, and social (...) affect) in Iranian vs. American studies. However, there were minor differences in the factor loadings between the two cultures. Furthermore, based on the EFA results, we developed a short form of the questionnaire by removing eleven of the fifteen scenarios from each of the ten categories. These results could be used in further studies to better understand the similarities and differences in moral judgment in everyday interactions across different cultures. (shrink)

In 1979, following a military coup, President Zia-ul-Haq sought to foment his power by ‘Islamizing’ Pakistan. Among other policies, he enacted the Hudood Ordinances to codify classical Islamic fiqh on criminal law, including the controversial Zina Ordinance (“Ordinance”) which criminalizes sex outside of marriage. Shortly after its passing, the Ordinance led to the unjust incarceration of thousands of low-income women across the country. Decrying the law as violence against women, human rights supporters around the world demanded reform. Finally, in 2006, (...) Pakistan passed the Protection of Women Act (PWA) that amended the Ordinance, rendering the law procedurally toothless. Still, reforms left the substance of the Ordinance intact, giving men license to take the law into their own hands with effective impunity, leading to a rise in honor killings. Given the need for repeal of the Ordinance, this paper looks to lessons learned from the successes and failures of the 2006 reform to propose a strategy for the future. The 2006 reform adopted an apologetic ‘pragmatic reformist’ approach, building a coalition of conservative Islamists and secularists behind an incremental policy shift. This paper proposes that for a more substantive change that is still effective, the women’s rights movement should shift away from the purely secular or purely Islamic approach to espouse secularism and human rights but using an Islamic rationale, shifting societal attitudes from within the tradition. Doing this, I echo arguments made by reformist-activists Abdullahi An’Naim and Ziba Mir-Hosseini among others as well as adopt the approach of the Supreme Court of Pakistan, the High Courts, and the Federal Shariat Court (FSC) themselves in their attempts to reconcile Pakistan’s constitutional commitments to both human rights and Islamic law. Such a strategy, I posit, is slow but both effective and long-lasting. (shrink)

History in this age needs to record and analyze the events in the light of modern concept of contemporary world. When the historians narrate the brutal condition of Indo-Pak history, they never forget the work and services of Shaykh Ahmad Sirhindi to transform the society according to the current values. For his services, he is hailed as Mujaddid Alf-I-Thani. The Muslim society had degenerated when Mujaddid Alf-I-Thani appeared on the horizon. A number of Hindu customs and practices had become the (...) part of their creed. The commandments of Shariat and Sunnah were being floated. Moreover, the Mughal emperor Akbar had adopted controversial policies detrimental to the very existence of Muslim society. Mujaddid Alf -Thani made strenuous and constant efforts to turn the tide. When Mujadded-Alf-Thani started his social reform movement, he found that the Muslim society was embracing un-Islamic practices such as widespread belief in Karamat had developed under the influence of Hindu thinking. Moreover, the Islamic teachings had been vitiated by adopting customs and practices of other religions such as inter marriages between Hindus and Muslims and ban on cow slaughter etc. Shaykh Ahmad Sirhindi never entered into any political conflict directly. He endeavored to restore pure doctrine to Islamic thought and to compel the Muslims to follow Shariat and Sunnah in letter and spirit. He was a social reformer, great Alim, Sufi and Mujaddid. He initiated a process of social change, inspired by Islamic Ideal, in an age, which was becoming secular. This research paper is an attempt to mention the role of Shaykh Ahmad Sirhindi for saving the society from un-Islamic values and customs in the sub-continent and its impact on society. By utilizing the historical method, this paper aims at analyzing the effect of social reforms of Shaykh Ahmed Sirhindi on Muslim society. (shrink)