There can be little doubt that we are in the midst of a golden age for dystopian science fiction (SF), given added impetus in recent times by the public availability of artificial intelligence (AI) tools such as Chat-GPT, Oracle, Gemini and Bard, and the wealth of both academic and popular literature which such developments have generated. Charlie Brooker’s dark and edgy SF series of Black Mirror films now in its seventh iteration on Netflix exploits heavily our fears about the dangers of AI technology threatening human culture in every sphere of activity from work, to education, to health care, and in social relationships. The question of whether this is pure, thrill-seeking entertainment like stories about vampires and demons which have little or no impact on real life or whether it is intended to warn us against the potential dangers of emerging technology and thus help us to establish safeguards to protect our cherished values and ways of life is a moot question. The persistent dystopian emphasis about AI dangers throughout the Black Mirror films suggest that there is indeed a serious intention behind the stories. After examining some of the core themes and cognate connections with SF in general this article goes on to consider whether this futuristic doom-mongering, especially about AI, is harmful or beneficial for present and future human culture in all its forms.

The study of the theory of justice has long been a central focus in legal and political philosophy. However, modern academic discourse is often dominated by Western thinkers such as John Stuart Mill, John Rawls, and Robert Nozick, who emphasize utilitarian, egalitarian, and libertarian perspectives on justice, respectively. This paper seeks to broaden these perspectives by presenting perspectives on justice from Asian philosophical traditions, particularly China, through the teachings of Confucius, Mencius, and Xunzi. This approach aims to demonstrate that justice can be understood not only structurally and institutionally, but also morally and relationally. In Confucius's view, justice is rooted in benevolence (ren), moral fairness (yi), and social order (li), where harmony between individuals is the ultimate goal of society. Mencius reinforced this view by asserting that justice arises from human innate goodness and empathy for the suffering of others, while Xunzi emphasized the importance of moral education and a strict social order to curb human evil tendencies. All three-position justice as the result of character formation and moral responsibility, not simply the application of formal law. When compared with Rawls, it is clear that Confucian theory of justice places greater emphasis on the formation of just individuals, rather than simply a just system. Rawls emphasizes procedural justice and equality of rights, while Confucius emphasizes social harmony and personal virtue. Thus, this paper asserts that there is no single and perfect theory of justice; justice must be understood as a cross-cultural dialogue between structure and morality, between the rational West and the ethical East. A synthesis of the two can serve as the basis for developing a more humane, contextual, and relevant concept of justice for contemporary global society.

Digital transformation has become a defining feature of twenty-first century economic and social development. Access to digital infrastructure, digital skills, and technology-enabled learning environments increasingly determines participation in labour markets, innovation systems, and civic life. Despite global advances in connectivity, Sub-Saharan Africa continues to experience some of the widest digital inequalities worldwide. Within the region, disparities in educational infrastructure, teacher digital competence, and socio-economic conditions shape uneven patterns of digital inclusion. This study investigates the educational determinants of digital inclusion in Nigeria, situating the analysis within broader Sub-Saharan African digital trends. Using a quantitative research design, data were collected from a Cochran-determined sample of 384 respondents across three geopolitical regions through a multistage sampling procedure. Descriptive statistics, one-way ANOVA, multiple regression analysis, and mediation modelling were employed to examine regional disparities and the predictive role of educational variables. Findings reveal statistically significant regional differences in digital inclusion, with the South-West recording the highest digital inclusion scores and the Northern region the lowest. Teacher digital competence emerged as the strongest predictor of digital inclusion, followed by ICT resource availability and device ownership. Mediation analysis confirmed that teacher competence significantly mediates the relationship between regional location and digital inclusion. Socio-economic status was not a statistically significant predictor once educational variables were included in the model. The study concludes that bridging regional digital inequalities requires sustained investment in teacher professional development, school ICT infrastructure, reliable electricity, and digital curriculum integration. Policy interventions must prioritise human capital development and regionally targeted digital equity strategies to promote inclusive digital transformation across Nigeria and Sub-Saharan Africa.