پژوهشنامه نهج البلاغه
پیاپی 3 (پاییز 1392)

The present research centers on the moral predicaments of political power that prevents the continuation and dynamic movement of political sovereignity. We want to investigate this issue from Imam Ali''s (As) outlook، one who himself has presented at the top of political power and has identified closely them. The conclusion is that there is a close connection between «polities» and «morality» to the extent that moral reform is seen as objective of the politics، and the moral predicaments causes the decrease in efficiency and decline of the political power، lack of legitimacy of sovereignty regarding the quick change in loyalty of the people to the government.

The contemporary world faces different moral challenges more than any time. The crisis and the decline of morality which is seen in some of the societies، represents the point that training systems of these societies in the field of morality in the retreatare gone. Moral education can be as a process of establishing and training of moral virtues in learners and preparing conditions to deter them from moral means in position and action. To achieve the moral education to the stages of moral development is a very important point. Moral development is an important issue that has always been of interest to scholars. There are various theories such as socio-cultural theory in the field of analytical psychology and cognitive modes، each according to his world view، moral development depends on the agent (s) but generally the origion of morality based on human centred place. This paper is according to Islam، and particularly is rich in works of Imam Ali (AS)، the review should review the process of moral development are development. So in this paper، using analytical methods-ethics and moral conception of moral development are examined from the view point of Imam Ali (AS). The findings revealed that Imam Ali (AS) considers ethics a possibility and considering the characteristics of ego-self and specific instructions during the years in three states.

According to Halliday and Hasan (1976)، to enjoy cohesiveness، a text requires the elements called cohesive ties which involve reference، substitution، ellipsis، and conjunction. Conjunctions represent a collection of linguistic elements which connect lexical items and sentences and include subsets as additive، adversative، causal and temporal. The image of the text without cohesive ties is almost impossible. Nahj-ol-balagha as a religious and literary text، enjoys these elements and the function of the conjunctive elements therein is based on a particular style. Adhering to a descriptive-statistical design، the present article investigates the frequencies and functions of the cohesive ties in 30 speeches presented in Nahj-ol-balagha. This is done in order to obtain a reliable interpretation of the functions of these ties in Nahj-ol-balagha based on the plethora of data collected. One of the important results obtained is the corroboration of the high frequency of the conjunctions in the cited speeches especially regarding the additive devices and the low frequency of the adversative ties as well as the functions of these devices in accordance with short-term and long-term devices and their various functions in cohision of Nahj-ol-balagha.

In the middle of 20th A. C، the phrase of White-Collar Crime was introduced and several researches were made. From view point of criminology، White-Collar Criminals on the one hand، because of belonging to political and social classes are proficient for committing of crime and on the other hand، their adaptability is in high degree and this causes that rare prosecution was rendered against them. In other words، the high skill and ability of White-Collar criminals result that they can commit the crimes simply and conceal from public. Whereas centuries before the study of White-Collar Crime in the sphere of criminology، Imam Ali (AS) by His advices has considered the White- Collar Crime and reacted it. It means that Imam Ali (AS) showed the features of many people in the age of Imam have in high position and dignity exactly like White-Collar criminals. These people like White-Collar criminals in the present age، with duplicity face commit the crimes against public property.

Religious tendency influenced and would so on literature and cultural texts a lot. On the scope of Persian language، we can see part of these changes. Change of Iranian religious tendency، of Tasannon to Shia’، make many difference on literature text. Like the symbol of justice that belongs to Omar-Ibn-e-khattab، until Safavie period، translate to Ali-Ibn-e-abitaleb (AS). Nahj-ol-balagha، Imam Ali''s (AS) valuable book، affects on this change of view a lot. Why، the representation of that justice is more than anywhere in this book. The establishment of justice and equity in all their dimentions of theught can be observed، the truth that authenticity of justice to this great Imam (AS) approved.

Great and immortal figures have always served as decorations of the pages of history، in whom humanity could always take pride. These personalities whose lives are replete with ethical virtues are always in the spotlight of others. Imam Ali is the best example of this. History tells us that this unique character with all his virtues is a model of the perfect human، and has impressed the learned، literati and Shi''ite and even non- Shi''ite scholars throughout the history، interesting them in an exploration of the various aspects of his being which always leads to their admiration of his sublime character. One of the admirers of Imam Ali is Reimon Qesis، the contemporary Christian Lebanese poet، who has expressed his regard and affection for him through a long ode about his personality and his immortal book، Nahj-ol-balagha. In this ode، published in a book entitled Ali Al Fars Al Faghieh Al Hakim، he describes some of the characteristics of Imam Ali''s personality and the excellence of his book. Analysis shows that among other characteristics of Imam Ali، Qesis has mostly been attracted to his bravery، piety، probity، magnanimity and his truth-seeking. Also، because of his being a poet، he has considered Nahj-ol-balagha largely from a literary standpoint.

Tax systems (TS) in their various dimentions are a main focus of economist''s arguments. The ethical principles which can be served as a behavioral nature of TS، determine the normative direction of TS and the quality of it''s performances and the effects of taxation. In this paper we attempt to provide a framework for analyzing the ethical principles for “ALAVI” taxes based on a descriptive method. This study have abundant theoretical، applicable consequences، and findings in association with tax process which include: Necessity of adherence to the laws and regulations، pay attention to the development and prosperity of the society and the protection policy in production، in designing taxes، of justice in the region consumption accuring resources collecting tax، prevent the weakening and breaking the limits of private property of tax payers in the process of tax collection، treatment the best and the most correct manner of possible and with satisfaction and willingly in the process of paying taxes etc. Some several policy recommendations are presented in the final section.