The vibrant landscape of Malaysia serves as a dynamic backdrop for the convergence of artificial intelligence (AI) and social science, reshaping knowledge and inquiry amidst tradition and modernity. With Malaysia leading a technological renaissance driven by digital transformation and innovation, the ethical implications of AI-driven decision-making in public policy and governance emerge as pressing research problems. Addressing concerns such as algorithmic bias and discrimination requires interdisciplinary collaboration to ensure transparency, accountability, and fairness. Exploring questions regarding the distribution of welfare benefits and strategies for enhancing transparency and accountability in urban planning underscores the need for contextually relevant frameworks and stakeholder engagement. Through comprehensive research objectives, including investigating algorithmic biases and analyzing their social implications, scholars aim to contribute to a deeper understanding of the complex interplay between AI technology, social dynamics, and public policy. As Malaysia navigates the challenges and opportunities presented by AI deployment, prioritizing interdisciplinary collaborations, longitudinal studies, and capacity-building efforts will be essential for shaping a future that upholds principles of social justice and collective well-being.

Over a period of nearly one hundred years, Raul Lino da Silva (1879-1974) experienced the profound political, social and economic changes that marked the twentieth century in Portugal. Having been born during the Constitutional Monarchy (1822-1910), he lived through the First Republic (1910-1926), the Military Dictatorship (1926-1933) and the Second Republic, or Estado Novo (New State, 1933-1974), and died shortly after the Carnation Revolution of 25 April 1974, at the dawning of the Third Republic. Raul Lino was the architect who published the most in Portugal, having become known through his advocacy of the “Campanha da casa portuguesa” (“Portuguese house campaign”), which provoked a great deal of controversy among his peers. He is less known for the transversal quality of his synthesis between architecture, the decorative arts and territory, and its underlying affirmation of an idea of the city, which we conjecture from a diagonal reading of his theoretical and plastic narrative. We limit the analysis to the first half of the 20th century, concentrating on ten case studies, that encompass architectural projects, urbanistic plans and reports. The above expound the broad conception which he defended in the same year as was held the First National Architecture Congress (1948), whose proposals ratified in Portugal the orthodoxy established in 1933 by the International Congresses of Modern Architecture (CIAM). Quoting Aristotle Raul Lino conceived the city as the locus of happiness, shaping the possibilities of consensus between tradition and modernity by means of architecture, which is both envelope and stage for our collective existence. In fact, Raul Lino anticipated themes to be found in the narratives of authors like Aldo Rossi (1966), Paul Virilio (2004, 2009) or Peter Zumthor (2006), and his thought proves particularly relevant and timely in the present day.

The conceptualisation of happiness varies across different cultures. In Chinese culture, happiness is not only inclusive of oneself, but also hinges on the people is related to and society. Chinese social development have influenced psychological traditionality and modernity and individual's happiness. In Experienment1, 450 participants were recruited and surveyed to examine the levels of happiness amongst Chinese undergraduates with diverse cultural values. The results showed that individuals with both traditional and modern psychological orientations had high levels of happiness. Those with higher psychological traditionality showed more satisfaction with family relationships and social happiness, while those with higher psychological modernity demonstrated a higher level of relational happiness. In Experienment2, 280 participants were recruited, and a "happiness token distribution" and "happiness importance survey" were employed to draw a 'happiness circle' for Chinese undergraduates. The results revealed that those with a higher degree of psychological traditionality assigned a greater proportion of their happiness to ascribed relationships. In contrast, those with a higher degree of psychological modernity allocated a larger share of their happiness to interactive relationships and social relationships. Individuals with lower values of both traditionality and modernity perceived themselves as the most important component in their happiness circle.

Two sufi women take part in activities related to sufism and create an attraction point in the secular side in Turkey.The most striking point is that both women do not wear headscarves although they are muslim women. This article attempts to show how sufi women Cemalnur Sargut and Hayatnur Artıran have idealized a Muslim woman's identity, the work they are doing to achieve this ideal, their attidue toward Rebublic values, and the effects of these attidues on their followers. This article was created from my doctoral thesis and based on Qualitative research which has been established on the basis of 2-year long participant observation and data obtained from in-depth and focus interviews. 31 women and 20 men were interviewed in depth and focus interviews.The main conclusions of my qualitative research are that the influence of theese sufi women is related with process of modernization by accelerating the establishment of the republic in Turkey. It seems that a perception has established concerning that “public apparency’’ of woman will disappear if the “apparency of body’’ disappears and the woman will return to its role which had relapsed into silence for centuries. Besides not using the headscarf, religious conversation have been created by theese sufi women in the balance of religion, philosophy and science and the fact that they are conducting their works under secular institutions such as foundations and associations have also been observed to have a very important effect on seculer side.

The present study is an attempt to investigate the factors behind spinsterhood, the sort of perception popular mindset hold on spinsters and the consequences of being a spinster. It starts with a theoretical part as a background to the topic. Then, it moves to the practical part where the study depends a field work for testing the constructed hypothesis. The field work is conducted through distributing quiet a big number of representative questionnaires. Briefly, the findings proved that the majority of respondents, 51/° believe that the society considers spinsters as those who had never been proposed to. Moreover, 52/° of respondents believes that spinsters are old women who had never been married. Both may imply a negative connotation set by society and culture for unmarried women. As to the factors behind spinsterhood, the findings proved that the majority of the respondents, 75/° refer spinsterhood to the fact that women prioritize their education and careers on marriage. For the consequences of spinsterhood, the major result demonstrates that 53/° of respondents believe that spinsters’ isolation and embarrassment is one major impact of spinsterhood.