مجله پژوهش های اخلاقی
سال چهاردهم شماره 2 (پیاپی 54، زمستان 1402)

autonomy is a concept that has been in the field of politics since ancient Greece, but Kant assigned a fundamental role to it in ethics. He believes that the moral subject, in addition to being subordinate to the absolute, as the moral law, is also its creator. After Kant, this concept found other definitions and positions such as personal autonomy and rational autonomy. In his book about autonomy, Dworkin gave a general formulation of moral autonomy, in which the axis is " owner to moral principles" with various meanings. In this article, the concept of autonomy and its components such as self- constitution, self-control, rationality, and independence have been explained from the perspective of philosophers, and then through these components, a reading of this concept in the Holy Quran has been followed. It can be said that autonomy is mentioned in some of its meanings in the Holy Qur'an and is considered one of the components of the moral agent.

Present research is conducted to determine the impact of family, religiosity and commitment to traditional value (modernization negation) on employees’ work ethic in Ilam Petrochemical Company. It is an applied study in terms of its purpose while in terms of methodology, it is survey-type explanatory one. Its population consists of all staff (n = 226) in Ilam Petrochemical Company determined by sample volume table of Cohen and Krejcie & Morgan. A questionnaire is used to collect relevant data. Work ethic with C. Petty’s inventory (1990), modernization and family with structured questionnaire, religiosity with Glozari’s summarized questionnaire (2000) were measured by Cronbach’s alpha and stability ratios of 0.82, 0.81, 0.79 and 0.76 respectively. The results from data analysis by regression test and path analysis indicate that based on religiosity and commitment to traditional values, family forecasts almost 40% of changes in employees’ work ethics. Likewise, family, religiosity and modernization negation have direct and indirect impacts on work ethics.

Semantics, which has become common in Quranic studies in recent years, has been remarkably effective in recognizing the concept of Quranic words in various methods based on the text itself. Examining the semantic components of words in text is one of the methods that can discover new and hidden dimensions of the words to the researcher. Synonyms and antonyms and semantic components of "iṭmīnān" are among those that are studied and extracted in the present article. In this study, first, the meaning of "iṭmīnān" in pre-Islamic Arabic culture is investigated, then its semantic components in the Qur'an are examined which led to the recognition of the meaning of this word. The result of the research demonstrates that due to the harshness of Arabs, the original meaning of "iṭmīnān" is more apparent relief and tranquility, but based on its relation with words such as faith, it is semantically developed in the sense of peace of heart which highly plays a role in human spiritual education.

Although there are two theories of selection and appointment among jurists in relation to Islamic governance, but based on rational and narrative reasons, all qualified jurists are the general vicegerents of Imam Masoom (a.s.) and it is necessary that among them one of the jurists who All the necessary conditions, such as knowledge, independence, and the power to run the Islamic society, must be fulfilled and he must assume this responsibility for the implementation of divine decrees. It is natural that if one of the jurists undertakes this duty, the other jurists should support him and not disturb him by interfering in his work; One of the debates in the field of jurisprudence is the conflict between jurisprudence and jurists, which is referred to as "the interference of a jurist for another jurist". Whenever a jurist is unique in an era, he himself becomes responsible for the province and performs his duty in all areas related to the implementation of divine decrees and the administration of Muslim affairs. But if there are many qualified jurists in one era, the question arises, how can multiple jurists in a single era all have the authority and government, which requires the plurality of independent rulers in a single time and place, which is contrary to the way of reasoning and building. It is the governments and if the guardianship and the government are for one person, then the question that can be asked is what will be the fate of the guardianship of the other jurists? The result of this conflict, in addition to being an immoral act, is considered an immoral matter, and it means the interference and opinions of people in matters that do not concern them, which, in addition to psychological damage for themselves, has harmful social consequences. also has; Because sometimes it causes moral vices such as turbidity, enmity, sedition and chaos. Therefore, in Islamic hadiths, this immoral work is strictly prohibited. According to many jurists, the Holy Sharia itself has thought out ways to do things in this field, and in practice such a problem will not occur, and when one of the jurists starts to form a government, citing two Muslim principles of jurisprudence, it is not permissible for others to work. He has interfered and interfered in the performance of his duty, whether it is in the form of interference in the principle of the formation of the government or in the form of interference in some of its affairs; These two principles, one is the necessity of the sufficiency of the authority of the jurist and the other is that it is not permissible to disturb the jurist in one another's work.

Ethics and moral principles are one of the important aspects of Islam and are of great importance. Therefore, in the Holy Qur'an, one of the goals of the mission of the Prophet (PBUH) is to educate and teach wisdom, and since the Prophet (PBUH) was in charge of the sovereignty of the Islamic religion, he behaved ethically and adhered to moral principles at various times. Among the scenes in which the Prophet was placed were times of war when they tried to observe moral principles What is considered in this article is what kind of behavior the Prophet (pbuh) had when he was in different scenes of war, and in fact, this issue is examined through the Qur'an and the historical biography of the Prophet (pbuh). What is obtained from this research is that, contrary to the opinion of the Orientalists who interpreted the Prophet's campaigns based on violence and gaining booty, the Prophet adhered to moral principles in his wars and tried his best to perform moral actions such as They should teach Muslims compassion and kindness, keeping promises, patience and perseverance, etc.

Ethics, in addition to creating culture and creating identity for the society and the individual, provides the basis for the implementation of religious and legal duties, including acts of worship, transactions, rulings, civil and social laws. Since jurisprudence and moral issues are not discussed separately in the Qur'an, it is therefore necessary to search for the relationship between the two in the hadiths; Therefore, the main issue of this article is to pay attention to the ethical points raised in the traditions of Khums. The research method in this article is descriptive-analytical. The place of morality in the traditions related to Khums is discussed in two general areas. One is the position of moral propositions in the principle of Khums legislation, and the other is the position of moral propositions in the reason for the legislation of some Khums rulings. For example, the discussion of justice and fairness is one of the moral propositions that are the basis of the legalization of Khums jurisprudence in the field of forgiveness or the manner and time of Khums payment. Negligence is one of the moral propositions that was the basis of the legislation of some Khums rules. Respecting and preserving the dignity and status of leaders is also among the moral principles that have become the basis of Khums legislation. Regarding the reason for the legalization of some jurisprudential rules of Khums, moral propositions have been considered as Shariah. Forgiveness of Khums is one of the issues raised by Ahl al-Bayt (AS) in hadiths; In these hadiths, the reason for legislating such a ruling is the purity of the birth of the Shiites. Among the other reasons for the law of Khums is cleansing from sins and preventing avarice.

The purpose of this study is to explain the semantic conceptual model of "Disciplinary-Architecture" to analyze the ideas and opinions of contemporary Iranian architects in the cultural space based on environmental aesthetic reflection in the genios loci. The present study is practical in terms of purpose and has been analyzed with an inductive approach. In nature, qualitatively describes existing information and component inductive analysis in theoretical subject matter. The method of collecting information by library relying on valid documents using the logical analysis method describes and analyzes theoretical propositions. The propositions have then been extracted, categorized and analyzed from the point of view of a number of contemporary Iranian architects and the views of the field of research. From the findings he suggested that the genios loci of communication with spiritual worlds and the underlying layers of the human soul can be possible. Because intuition is one of the semantic components due to sensory diversity and plurality in simple detail while complexity, in the form of a united whole, the aesthetic concerns of users. In this way, the discovery and intuition with the ability to safely predict the exciting at the same time have an impact on the integration of shared patterns of human emotions and senses. The criteria set forth in explaining a new model of environmental aesthetics in achieving the genios loci through "intuitive-intuitive architecture" lead to "extensive understanding" in contemporary architectural artifacts.

In explaining semantics of the word chastity in the holy Qur'an and hadiths, chastity implies a kind of restraint and continence performing a forbidden and ugly act or begging and unnecessary request with action with certain limits. The present study is filled with statistical method – quantitatively and linguistic context in appropriate verses and traditions based on the concept of chastity with other concepts relevant to this term while using descriptive - analytic method in addition to establish the position of modesty in connection with the concepts of Qur'an and traditions ,has recognized certain words and related lexemes to morality It is widely stated with different functions. Collocations in two categories of mutual context and non-synonymous words reviewed and words rape, greed, lust, begging, signs of Islam and Shiism, zeal wisdom and the best worship was, and words restraint, refusal ,patience and retention in some ways they are some of the expressions used as substituents for chastity. But the word chastity preferable to substitute words in order to express the concept comprehensively and restrictively..

With the advancement of technology and the emergence of new entertainment and the importance of entertainment in today's human lifestyle, entertainment has been proposed as a human right and not just an optional activity. Whether or not entertainment is considered a human right from an Islamic point of view, and if this right exists, what is its position in the system of human moral rights, is of great importance. The leading research with descriptive analytical method seeks to clarify this position. In this research, we came to the conclusion that from the Islamic point of view, entertainment is considered a right in the system of human moral rights, and this right is an innate right and one of the natural rights of man. Therefore, the need for entertainment is not an illusory and induced need and it is rooted in human nature and its place is to the extent that it does not harm the basic human responsibilities, including work, social, family, political responsibilities, and above all religious responsibilities, and causes rejuvenation for be these responsibilities.

Along the roaring waves of the development of contemporary modern technology, we witness the emergence of weapons of mass destruction such as nuclear weapons, biological weapons, etc., with a special index of destructive power and inseparability in the targets. And, among the secondary headings that will change the verdict is the rule of necessity, the prohibition of prohibitions, with its occurrence, the obligation is removed from the duty of the obligee, and the result of that is the permission to commit a forbidden act. Among other secondary headings is the rule of countering with like in legitimate defense. According to the results of the research, the use of weapons of mass destruction under secondary headings is also not allowed. However, in the sources of international law, such as the NPT, the United Nations Charter, and the consultation of the International Court of Justice in 1996, there was no clear reason to prohibit the use of weapons of mass destruction, and the use of this type of weapon for the legitimate defense of the country was allowed. Therefore, based on the arguments of Arbaah and the general provisions of international law treaties and for the purpose of legitimate defense and neutralization of modern weapons of war, with research and development and the acquisition of modern technology in order to create a suitable platform for the prevention of treatment, preservation and protection from the Islamic government, ensuring national security, human dignity, for example "Wa'adolham Mastatetam Potential" has taken action so that the Islamic homeland is mastered and equipped with modern weapons of war and relevant antidotes in special circumstances, especially in the form of legitimate and obligatory defense. Also, what can be inferred from Islamic ethics is that based on the teachings of Islam, from the Holy Book to the traditions, there are documents in the field of weapons of mass destruction, all of which emphasize the prohibition of the use of weapons of mass destruction and the use of such weapons in any The face is inhuman and immoral.

Environmental accounting has also become an important and significant issue in the field of sustainability in recent years in line with the changes in the behavior of companies with the environment. Human societies and accounting professions, without adhering to professional ethics They will decline. The purpose of this study is to provide a model of accounting strategies with an emphasis on environmental ethics. The current research has been conducted using a mixed research method in two parts, qualitative and quantitative. The statistical population of the research in the qualitative part is university faculty members and in the quantitative part 194 are managers, experts and knowledgeable people in the field of environmental accounting. To analyze the qualitative data, the method of foundational data theory was used, and in the quantitative part, structural equations were used. The findings of the qualitative section showed that six main categories of senior management's commitment to strategy, uncertainty, social legitimacy, environmental monitoring and control, and accounting information system were identified as dimensions of the model. Finally, in the quantitative part of the results of the model, the effect coefficient of the change factors on the results showed the confirmation of the relationships, and from the results of the goodness of fit index, the value of the fit index was equal to 0.943, which shows the strong fit and desirability of the model.