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While technical environment starts from western culture which is mainly based on Christianity, the associated ethical concern of the operation of technology can be varied depending on the sociotechnical environment and/or organizational culture. Ethical standards – irrespective of religions – can be used to govern the appropriate behaviors of employees in technical environment. Religions, on the other hand can also act as an apparatus of good ethical motivation that can guide individuals in society/environment. Different religions might use different apparatus(s) to define the good code of ethics. This chapter shows similarities in the ethical teaching dictated by different holy books (mainly Islam, Judaism, and Christianity). The reason is to generalize that religion, as an apparatus of ethics, can be a factor toward ethical behavior supporting the man-made code of ethics in organizations which can also lead to support the definition of the proposed framework ethical behaviors.

Comparison between verses from holy books shows similarities in ethical dimension between religions (mainly Islam and Christianity). After showing the similarities, this chapter proposes a framework of ethical behaviors (FEB) to measure employees’ ethical standards in specific organization where technical environment like cloud computing was used as an example in this chapter.

Verses from both holy books (Quran and Bible–inclusive of the old testament) shows similarities in ethical standards. This similarity considered as a component toward the proposed framework for ethical behaviors in organizations where religion can be an important factor in multi-national, multi-cultural type of organizations. The proposed FEB can be used to identify possible environmental factors acting as moderators while religion and family values acting as mediators toward behaving ethically within technical environment.

The proposed framework can be used as a guide to identify ethical versus unethical employees where a mechanism to measure is proposed. Religious standard concluded out of the similarity section was used as a component of this framework.

The added value of utilizing good religious-based ethical standards is that employees/IT professionals will have an internal drive (on the top of corporate ethical standards) toward ethical behavior in such environment.

In order to design a Japanese approach to bioethics, it would be necessary to reflect on the history of bioethics in Japan. There are three major historic periods of bioethics in Japan. In the first period, medical law research in Japan started as early as bioethics research in the United States. In the second period (1980–1990) bioethics in Japan developed both its institutional structure and research production. Bioethical research by ethicists and philosophers was also launched in full swing. The third period (1990 to the present) can be characterized as highlighting genetics research and bioethical policies.

Purpose – Mainstream science, technology, and society (STS) scholars have shown little interest in engineering ethics, one going so far as to label engineering ethics activists as “shit shovelers.” Detachment from engineering ethics on the part of most STS scholars is related to a broader and long-standing split between the scholar-oriented and activist-oriented wings of STS. This chapter discusses the various STS “subcultures” and argues that the much-maligned activist STS subculture is far more likely than the mainstream scholar subculture to have a significant impact on engineering ethics education and practice.

Approach – The chapter builds on analyses of STS subcultures in research and education from the literature and identifies a similar set of subcultures for engineering ethics research and education.

Findings – Reconciliation of the STS subcultures will tap an activist tradition that already has strong ties (practical, historical, and theoretical) to engineering ethics research and education. Acknowledging that STS and engineering ethics each have legitimate, activist-oriented subcultures will position STS scholars and educators for providing needed insights to engineering activists and the engineering profession as a whole. STSers should recognize and appreciate that many engineering ethicists and engineering activists are concerned both with issues internal to the profession and broader social implications of technology.

Originality/value – The chapter presents an analysis of STS subcultures and their relationship to engineering ethics. As such, it will be of interest to STS scholars and engineering ethicists alike, as well as engineering ethics and STS educators.

In a past era, alchemists believed they could magically transmute lead into valuable gold. Science has progressed a substantial distance since then and for decades nuclear and particle physicists could change various materials into gold. When considering technology, leaders are faced with a comparable challenge: How does one leverage technology to create unique organizational value? To manage emerging technologies effectively to create organizational value, managers will need to lead the producers and practitioners of technology effectively. In the age of global interdependence, organizations must abandon old outdated perspectives.

Technology is a force which drives itself. Organizations must adopt to emerging technology or risk being obsolete. Leveraging technology to create value involves more then circumferentially managing technology. To create value, leaders must encourage staff to transmute technology. The principles and practices of quantum leadership provide for this possibility. This chapter will irradiate why simply managing technology does not offer organizations the maximum value from technology. The reader will be introduced to the four core features of quantum leadership: duality, superposition, entanglement, and observation. With this groundwork, the principles and practices of this leadership perspective will be discussed in context of transmuting technology into unique organizational value. Which lens one uses to see which possibility becomes reality are exclusively in the eyes of the viewer. Using information systems technology, artificial intelligence (AI), and 5G technology as the exemplars, readers can decide whether to accept, reject, or suspend judgement on using quantum leadership as the perspective to transmute technology into valuable organizational gold.

With impeccable timing, literally just before the so-called dot.com boom went completely bust, the Australian Journal of Professional and Applied Ethics (July, 1999) dedicated a special issue to the topic of “computer ethics”. The lead article in that issue was by the pioneering American computer ethicist, Terrell Ward Bynum, who edited one of the first books in the field of computer ethics (Bynum, 1985).