In this chapter, we integrate three distinct strands of thought to argue that the concept of “fairness” varies significantly across cultures. As a result, ensuring that human-AI interactions meet relevant fairness standards requires a deep understanding of the cultural contexts in which AI-enabled systems are deployed. Failure to do so will not only result in the generation of unfair outcomes by an AI-enabled system, but it will also degrade legitimacy of and trust in the system. The first strand concerns the (...) dominant approach taken in the technology industry to ensure that AI-enabled systems are fair. This approach is to reduce fairness to some mathematical formalism that can be applied universally, a quintessentially Western conception of fairness. The second strand concerns alternative conceptions of fairness that have their roots in philosophical traditions of the East, namely Confucian virtue ethics. Understanding how individuals from diverse cultural backgrounds perceive fairness—particularly their beliefs about fairness in human-to-human interactions—is crucial for understanding how they will interpret fairness in human-AI interactions. Building on these philosophical and behavioral differences, as highlighted by empirical research, the third strand integrates insights from political science and interdisciplinary studies. This perspective offers valuable guidance on designing AI-enabled systems to align with contextually relevant standards of fairness. Examining existing beliefs about fairness within the context of institutional decision-making provides valuable insights into what people expect from AI-generated decisions. These expectations often include key elements such as a sufficient degree of transparency, clear lines of accountability, and mechanisms to contest decisions made by the system—all of which are essential components of procedural fairness. Rather than adopting a one-size-fits-all approach to ensuring fairness, the design and deployment of AI systems must carefully account for the operating environment, including the socio-political and cultural context, to ensure that the system aligns with the relevant standards of fairness. (shrink)

This study is a contribution to Chinese-Western dialogue of bioethics but perhaps the first one of its kind. From a Chinese-Western comparative ethical perspective, this work brings Chinese ethical theories, especially Confucian ethics, into a contemporary context of the epidemic of HIV/AIDS, and to see how the deeply-rooted thoughts of Confucius interact, compete, or integrate with concepts from Western ethical traditions. An underlying belief is that some ideas in Confucian ethics are important and insightful beyond their cultural and historical origins (...) in China and other Confucianism influenced societies.Methodologically, this thesis employs two approaches, conceptual normative analysis combined with critical interpretation. The ‘interpretive’ approach I employ, as an important methodology supplementing my normative analysis, not only deals with Chinese ancient texts, but also explains specific beliefs and practices in China.With a critical eye, this thesis carefully examines a number of key topics in the ethics of AIDS in China from a cross-cultural perspective. Topics including: views on personhood and the vulnerability of People Living with HIV/AIDS; prioritising and balancing the role of ‘harm reduction’ and the role of ‘eradication of deviant behaviour’ in AIDS policy in China; rights-based opt-out approach and duty-based family-centred approach in HIV testing and Biobanking; blood donation; moral responsibility and personal responsibility for health; and the popular rhetoric of ‘innocent infection’ versus ‘guilty infection’ in AIDS. My overall aim in this work is to present a cross-cultural bioethics study through the investigation of some ethical issues in AIDS in China from a Chinese-Western comparative perspective and also attempt to suggest a humane and effective policy for HIV/AIDS which I believe is appropriate to both traditions. I believe this work has contributed to our knowledge in three related but independent areas: the control of the epidemic of HIV/AIDS in China; medical ethics in China; and to both the methods and the utility of cross-cultural study of bioethics between China and the West. (shrink)