AI Generated Content Law was extensively promoted in 2023; hence, it is crucial to uncover factors influencing people\'s behavioral intentions to comply with the AI Generated Content Law. This study extends the theory of planned behavior to explore the factors influencing people to follow AI Generated Content Law in China. In addition to the factors in TPB model, such as one\'s attitudinal factors, normative factors, and perceived behavioral control, we add another factor-moral obligation to extend the theory of planned behavior model. We used convenient sampling and there were 712 effective samples. Using the statistical software Amos17.0, the result shows that attitude, subjective norms, perceived behavioral control and moral obligation all have positive effects on intentions to follow AI Generated Content Law.

Although some have argued that COVID-19 vaccine patents are morally justified, a broader argument on the morality of breaching contracts is necessary. This article explores the ethics of breaching unfair contracts and argues that it is morally justified to breach contracts with pharmaceutical companies concerning vaccine patents. I offer two arguments to support this view. Firstly, contracts may be breachable in some situations. The ones I point out are that contracts can be broken when the costs of not violating vaccine patents are too high or when the process for agreement is not fair, or when an urgent ethical issue needs to be addressed and it is possible to compensate the other party for their loss. Secondly, I argue that because the contracts with the pharmaceutical companies do not treat people as ends in themselves, there is no moral obligation to respect them.

This study examined the mediating effect of moral obligation and moderating effect of social value orientation on the relationship between empathy and fairness behavior in Chinese teachers. Seven hundred and twenty-six Chinese teachers completed self-reported questionnaires regarding empathy, moral obligation, social value orientation, and fairness behavior. The results revealed that moral obligation mediated the link between empathy and teachers\' fairness behavior. Teachers\' social value orientation moderated the associations between empathy and moral obligation and moral obligation and fairness behavior. The associations between empathy and moral obligation and moral obligation and fairness behavior were more robust for those with high SVO scores (i.e., prosocial). This study identified the critical factors associated with teachers\' fairness behavior, supplying empirical support for existing theories and providing practical implications for interventions designed to improve Chinese teachers\' classroom environment.

Head transplantation has ignited intense discussions about whether it should be done scientifically and ethically. This paper examines the ethics of head transplantation from a Confucian perspective and offers arguments against the permissibility of head transplantation. From a Confucian point of view, human beings are the most precious organisms in the world, and ren (benevolence) and li (propriety) are the basic moral principles of human beings. As long as head transplant technology remains underdeveloped, this procedure should not be done because it will pose a serious risk of harm to humans and thus violate the principles of Confucian ren and li. If head transplant technology matures to the point that it would be safe to try in humans, it still should not be performed because it would change the selfhood or identity of the head donor and the body donor and create a new person. Confucian personal virtues greatly depend on selfhood or personal identity, and selfhood or personal identity depend on one\'s body cultivation and mind rectification. Through the hard effort of body cultivation and mind rectification, one transforms one\'s selfhood or identity and personality. This selfhood, identity, and personality cannot be separated from one\'s body but are embedded in one\'s body. Thus, head transplant would destroy two persons\' identities and result in a new person, and the characteristics of this new person\'s identity are still unknown.

OBJECTIVE: This paper aims to review the public health measures and actions taken during the fight against COVID-19 in China, to generate a model for prevention and control public health emergency by summarising the lessons and experiences gained.
METHODS: This paper adopts a widely accepted qualitative research and coding method to form an analysis on word materials.
RESULTS: Although Chinese CDC didn\'t work effectively in the early stages on risk identification and warning, China was able to respond quickly and successfully to this medical emergency after the initial shock of the awareness of a novel epidemic with a swift implementation of national-scale health emergency management.
CONCLUSIONS: The success in fighting against COVID-19 in China can be attributed to: 1) adaptable governance to changing situations; 2) culture of moral compliance with rules; 3) trusted collaboration between government and people; 4) an advanced technical framework ABCD+5G (A-Artificial intelligence; B-Block chain; C-Cloud computing; D-Big data). Implications for public health: This paper constructs a conceptual model for pandemic management based on the lessons and experiences of fighting COVID-19 in China. It provides insights for pandemic control and public emergency management in similar context.

Is it particularly human to feel coerced into fulfilling moral obligations, or is it particularly human to enjoy them? I argue for the importance of taking into account how culture promotes prosocial behavior, discussing how Confucian heritage culture enhances the satisfaction of meeting one\'s obligations.

To investigate the effect of villagers\' moral obligation and village cadres\' public leadership on villagers\' collective action for epidemic prevention and control, against the background of the corona virus disease 2019 (COVID-19) emergency in China, we constructed models based on the institutional analysis and development (IAD) framework and employed principal component analysis (PCA) and ordered probit regression, drawing on survey data from 533 villagers in Henan province adjacent to the COVID-19 origin province, Hubei, China. The results indicate that: (1) generally, both moral obligation and public leadership as well as their constituent indicators contributed positively to collective action for COVID-19 prevention and control; (2) moreover, moral obligation and public leadership can strengthen each other\'s positive role in collective action for COVID-19 prevention and control. Based on the above findings, this paper suggests that villagers\' moral obligation can be perfected through internalizing epidemic prevention and control norms into the villagers\' moral norms by the way of villagers mastering the rural public health governance scheme. In addition, public leadership can be improved through professional training of village cadres and by motivating village elites to run for village cadres. With improved villagers\' moral obligation and village cadres\' public leadership, collective action for epidemic prevention and control could be more likely to be realized.

Humans not only value extrinsic monetary rewards but also their own morality and their image in the eyes of others. Yet violating moral norms is frequent, especially when people know that they are not under scrutiny. When moral values and monetary payoffs are at odds, how does the brain weigh the benefits and costs of moral and monetary payoffs? Here, using a neurocomputational model of decision value (DV) and functional (f)MRI, we investigated whether different brain systems are engaged when deciding whether to earn money by contributing to a \"bad cause\" and when deciding whether to sacrifice money to contribute to a \"good cause,\" both when such choices were made privately or in public. Although similar principles of DV computations were used to solve these dilemmas, they engaged 2 distinct valuation systems. When weighing monetary benefits and moral costs, people were willing to trade their moral values in exchange for money, an effect accompanied by DV computation engaging the anterior insula and the lateral prefrontal cortex (PFC). In contrast, weighing monetary costs against compliance with one\'s moral values engaged the ventral putamen. Moreover, regardless of the type of dilemma, a brain network including the anterior cingulate cortex (ACC), anterior insula, and the right temporoparietal junction (TJP) was more engaged in public than in private settings. Together, these findings identify how the brain processes three sources of motivation: extrinsic rewards, moral values, and concerns for image.

Moral responsibility is one of the core concepts in engineering ethics and consequently in most engineering ethics education. Yet, despite a growing awareness that engineers should be trained to become more sensitive to cultural differences, most engineering ethics education is still based on Western approaches. In this article, we discuss the notion of responsibility in Confucianism and explore what a Confucian perspective could add to the existing engineering ethics literature. To do so, we analyse the Citicorp case, a widely discussed case in the existing engineering ethics literature, from a Confucian perspective. Our comparison suggests the following. When compared to virtue ethics based on Aristotle, Confucianism focuses primarily on ethical virtues; there is no explicit reference to intellectual virtues. An important difference between Confucianism and most western approaches is that Confucianism does not define clear boundaries of where a person\'s responsibility end. It also suggests that the gap between Western and at least one Eastern approach, namely Confucianism, can be bridged. Although there are differences, the Confucian view and a virtue-based Western view on moral responsibility have much in common, which allows for a promising base for culturally inclusive ethics education for engineers.

In this investigation of cultural differences in the experience of obligation, we distinguish between Confucian Role Ethics versus Relative Autonomy lay theories of motivation and illustrate them with data showing relevant cultural differences in both social judgments and intrapersonal experience. First, when judging others, Western European heritage culture (WEHC) participants (relative to Confucian heritage culture [CHC] participants) judged obligation-motivated actors more negatively than those motivated by agency (Study 1, N = 529). Second, in daily diary and situation sampling studies, CHC participants (relative to WEHC participants) perceived more congruency between their own agentic and obligated motivations, and more positive emotional associations with obligated motivations (Study 2, N = 200 and Study 3, N = 244). Agentic motivation, however, was universally associated with positive emotions. More research on a Role Ethics rather than Relative Autonomy conception of agency may improve our understanding of human motivation, especially across cultures.