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This paper seeks to reimagine ethical leverage in technology for peaceful synodality (the term peaceful synodality is coined to mean a synodality that welcomes participation and inclusion of people from different backgrounds and views without compromising the truth and respecting their dignity and journeying together) through the lens of the bioethics of synodality with technology. The concept of this paper is that technology can be leveraged ethically to promote peaceful synodality in the Catholic Church and that such an approach to technology is rooted in reimagining a bioethics of synodality that emphasize the need for journeying hand in hand with the speed at which technological advancement moves in order to enhance ethical decision-making processes. Ethics has moved at a different pace than technology, especially in matters involving human life. Ethics has been viewed as problematic in technology, especially where science wants to be neutral, but rethinking ethics as a companion of emerging technologies will be helpful in directing the ethical uptake of technology. To argue this thesis, the paper will employ a review of relevant literature while presenting the theological and ethical perspectives of synodality. By and large, an interdisciplinary approach will be employed where various disciplines play a key role. Such methodology advances the theme of reimagining Catholic ethics by offering a fresh perspective on the ethical implications of technology in the context of synodality. By emphasizing the importance of journeying together through enhanced ethical guidelines for proper decision-making and by exploring how technology can respect human rights and dignity among other values, this paper contributes to a broader conversation about how Catholic ethics can be reimagined in light of technological developments. Ultimately, this paper argues that a bioethics of synodality with technology can offer a vision for technology that is grounded in Catholic social teaching that promotes universally accepted human dignity and the common good. A cross-cutting method will also be used, given that ethics has basically constant principles, yet technology keeps on changing. Reimagining ethics means studying the advancement brought about by biotechnology and seeing to what degree human beings are affected in their basic rights and the risks versus the benefits brought about by the same. The assumption is that decisions made regarding the ethics of various technologies will be at par with the rate at which new technologies emerge and are employed. What is of vital importance is that ethics can have the power to journey together with technology, not as an adversary but in synodality. Reimagining ethics means being ever alert in the developing technologies that serve humanity so that in consultation with various experts, the best practices can be embraced within the ethical guidelines for the common good. The outcome of this research is that reimagining Catholic ethics involves listening to the needs of humanity and how technology is bringing solutions to them. Participating in bioethical debates, training on bioethics and listening to experts in various fields will enable a critical, analytical and pneumatological discernment of how ethical decisions on frontier technologies can benefit non-humans and humans. [ABSTRACT FROM AUTHOR]

This paper interrogates the skepticism surrounding comparative ethics, particularly the question of its relevance in a world where ethical decision-making processes are primarily presumed to be dictated by one universalist culture. The paper argues that all cultures are inherently intercultural, evidenced by the historical coexistence of ideas and practices. Post-comparative ethics, which emphasizes the situational application of intellectual comparison and integration, is inevitable for postcolonial, non-Western societies. Historically, societies have navigated a variety of ethical frameworks, with some, like medieval Chinese society, embracing a plurality of beliefs. This pluralism is exemplified by the harmonious accommodation (yuanrong 圓融) of Confucianism, Daoism, and Buddhism. Using the example of Song Dynasty Chan master Dahui Zonggao 大慧宗杲, this article illustrates that intercultural ethics can be both diverse and sincere. Dahui's pluralistic approach demonstrates that sincere commitment to multiple ethical systems is possible in our multicultural situation. I will discuss common approaches to the multicultural situation, such as expedient synthesis, theoretical synthesis, and crude syncretism, before illustrating the advantage of Dahui's kanhua 看話禪method as harmonious accommodation through confrontation. This underscores the importance of shifting the debate from "Why compare?" to "How to compare?" in achieving the accommodation of different ethical frameworks. [ABSTRACT FROM AUTHOR]

Moral disengagement in sports refers to the psychological process through which individuals distance themselves from the ethical implications of their actions within the sporting context. This study aims to examine the role of religious commitment between personality traits and moral disengagement and investigate the role of prosocial and antisocial behaviours and moral identity. Student-athletes were recruited from individual and team sports, including football, basketball, handball, volleyball, wrestling, combat sports, swimming, track and field, cycling, badminton, and futsal. We hypothesised that extrovert personality traits directly predict moral identity, religious commitment, and prosocial/antisocial behaviours. Extraversion predicted moral disengagement with the mediation roles of internalisation, symbolisation, religious commitment, and pro- and antisocial behaviours. Our findings provide insights into the complex relationships between personality traits, internalisation, symbolisation, religious commitment, social behaviours, and their impact on moral disengagement. They highlight the importance of considering internalisation, symbolisation, and religious commitment mediating roles in understanding the relationships between extraversion, social behaviours, and moral disengagement. Understanding the complex relationship among these factors can inform the development of tailored interventions that address individual athletes' needs and characteristics. Our study contributes to the growing body of literature on the psychological underpinnings of ethical behaviour in sports. By elucidating the roles of extraversion, moral identity, religious commitment, and social behaviours in moral disengagement, this research provides a more nuanced understanding of the factors influencing ethical decision-making and behaviour in student-athletes. [ABSTRACT FROM AUTHOR]