پژوهش نامه اخلاق
پیاپی 24 (تابستان 1393)

Along with expansion of individualistic attitudes in western societies، inclination to have children has been reduced. The reason is that in these societies children naturally impose various psychological and economic limitations as well as pressures on the family; consequently، this problem has been turned into a factor in reduction of marital satisfaction led to increase of the number of the families without children. However، based upon Islamic attitude، instead of being a factor of frustration and dissatisfaction of parents، children have been represented as a factor of increase of satisfaction and consequently strengthening of marriage. In Islam، children are the source of valuable worldly and otherworldly good deeds and blessings for parents and should not deprive themselves from enjoying these good deeds and blessings in any way. In this study، that has an analytico-descriptive method، Islam and feminism perspectives about childbearing and reproduction have been compared with each other followed by discussing and analyzing ethical challenges of feminism for family and Islam’s solutions for this problem.

Avecinna''s ethical theory is classified within ethical virtue-oriented theories. He begins his ethical theory by discussing salvation as the ultimate purpose of human life. In his viewpoint، ultimate salvation of human is achieved though «closeness to God almighty». The way of reaching closeness is perfection in practice and opinion. Therefore، human real salvation is in his perfection of theoretical and practical strength. Reaching the sovereign of justice demands perfection of the practical strength and bringing sensual and anger forces under the control of rational force and it requires Hikmat، courage، and modesty virtues. The perfection of theoretical force is that human will be aware of the realities of all objects، and wisdom (subjective) world is similar to the objective world. Avicenna has divided virtues into logical virtues (rational) and mood virtues in that the logical virtues are the soul virtues and mood virtues are virtues of the willed body. Observing the principle of moderation is the way of obtaining ethical virtues. The important point about Avicenna''s theory is that for him، the moderation principle is known as accepted by the majority. It has also been attempted to mention the innovative aspects of Avicenna''s ethical theory in comparison to other Islamic scholars.

Ethics of speech is one of the most important ethical features in a desirable society which is indebted to lots of factors such as cultural and social ones in general and in particular to administrators of culture and education. In this respect، as an auditory media، radio can play a key role in making culture of verbal ethics and spread it to individuals and societies. Direct and indirect human factors including producers، writers، correspondents، narrators، presenters، experts، and other effective factors in productive and live radio programs can make crucial steps in making the society moral as well as in religious teachings with precise and scientific perception and importance of media، especially radio. Professional ethics of media requires various factors and professionals especially macro policymakers in radio who recognize the examples of virtues، vices، and speech etiquettes in radio with emphasis on media ethics accomplished through education and promotion and provide the improvement of the conditions to achieve the required ethical results and purposes. Ethical challenges and conflicts in this area are also important. For instance، the fact that whether the radio administrators can ignore some ethical considerations such as non-proliferation of abomination or illegal joking and humoring then embark on producing the content is a clear example of these kinds of challenges that the paper intends to analyze.

The golden rule of ethics has various formations and one of the most common ones says: «whatever you like for yourself like it for others too and whatever you do not like for yourself do not like it for others، too.» The golden rule has been discussed in most of the religions including Abrahamic Religions. There are numerous narrations with the concept of golden rule but in the Holy Quran، it has not been stated in this way; however، there are various verses in the Quran being based on the golden rule or referring to it. Study of these verses in the Holy Quran includes some points being discussed in the present paper.

Nowadays، as a social reference، news media has a unique contribution in supplying information needs of the human society so that all of the social institutions of life such as economics، politics and culture institutions of a society will be affected directly or indirectly by this media. Therefore، news and information media are very important in respect to ethics، and ignoring the ethical approaches in this area would lead to deviation of the purpose society in most of its social institutions. In this paper، we have organized ethical principles and codes with a focus on stages of professional interaction of the news media and also، some of the principles and codes of ethics in the news media have been mentioned.

Some descriptions such as necessity، power and life have been used in philosophy to introduce God، but in religious holy texts such as Quran some descriptions such as justice، forgiveness، kindness، and faithfulness are mentioned which are known as ethical descriptions in human conventional language. Some people have undermined the possibility of ethical description of God by attributing ethics to God''s commands and inhibitions so that in general، this viewpoint has been attributed to Ash''arites in Islam world، but the question is that whether God is eligible of ethical descriptions. Having analytico-descriptive and sometimes critical approaches، this paper investigates some requirements of God''s ethical description like entrance of ethics in philosophical sciences and position of ethical propositions in Avicenna''s thoughts based upon two interpretations from Mohaqiq Lahiji and Mohaqiq Esfehani. Finally، the study proves that based upon Mohaqiq Lahiji''s commentary، from Avicenna''s viewpoint، one can consider that God is qualified of ethical qualities and describe Him with ethical descriptions. Some challenges of God''s ethical description are also responded in the study.

Due to origin of human agency، Allameh Tabatabaie has proposed “Monotheistic Ethics” that not only encourages attitude of limited human in this mundane world toward ethics of metaphysics but also it has considerable effects on objective realization of ethical values as well as creating motivation in ethical factor. Also due to the internal origin، in addition to analyzing human soul forces، he has proposed “rational ethics” and for him، human ethical responsibility is subjected to his entitlement of ethical comprehension. And because of the ultimate origin، it is known for him that the most important element in morality of the act is having divine motivation. Illustrating these three principles concerning human، the paper aims at analyzing and explaining Allameh Tabatabaie viewpoint regarding anthropology in ethics. Referring to opinions، the method of the study is documentary and about illustrating the content، it is analytico-descriptive.

Having a review approach، it has been attempted to recognize and reconstruct ethical ideas of Abdollah Ibn Mas''ud، one of the distinguished scholars of the prophet''s companions. He is a scholar belonging to the age before development of Islamic civilization and like many of his contemporaries he has been remained unknown and his effect on evolution of ethical thought in Islam World has not been investigated. Therefore، reviewing historical evidences and the narrations remained from him، firstly، his ontological foundations and general attitude toward existence، human، and perfection and then، the particular ethical thought promoted by him are discussed.

Nowadays، human guarantees have two main deficiencies regarding implementation of human rights: firstly، they only observe the external action of human and they are unaware of internal motivations known as intensions. Secondly، based on human appearance they consider whatever is in the view of the public while in divine Sharia which suggests human conscience and the reproof of conscience as hereafter court whose judge is the same factor and also where it mentions God''s surveillance that is to say، witness is the same as referee and by imagining endless bounties of heaven and eternal torments of hell as reward and punishment of human good and bad deeds، there will not be a chance to escape from justice and nobody with sin is able to acquit himself or somebody with no sin is condemned. This study attempts to enumerate the executive guarantees of Islamic Shari`ah and to show that they are preferred to those suggested void-of-Shari`ah guarantees.