فهرست مطالب علی اکبر شاملی

The arrival, learning and availability of social networks has caused many harms to adolescents and young people, and many of the harms of these networks have caused problems in the family. These injuries directly affect adolescents and young adults, including fraud, hacking, contact with unhealthy people, and contact with the opposite sex. The family is a safe place for all members to minimize the harm of social networks, but in many cases, it is possible to protect children from the potential dangers of these networks by monitoring and controlling children, and this Unauthorized monitoring and control is an example of a violation of children's privacy. Thinking about demarcating privacy on the one hand and maintaining family security and peace on the other hand has created a conflict between these two tasks, namely maintaining security and not violating privacy. This article uses a descriptive-analytical method and with reference to the original Islamic sources, seeks to answer the question of whether the family can monitor the intrusion into users' systems and their information and communications to maintain their security or not. ? The present article followed the finding that due to more interests (otherworldly interests and the number of people), compliance with moral goals and maintaining the dignity of individuals, maintaining family security and the user of the moral principle is ambiguous.

One of the most important epistemological issues in the field of moral philosophy is the issue of justification of moral propositions. With regard to the justification of moral propositions, different theories have been presented by ethical philosophers. Apparently among these views, two theories of conscientiousness and intuitionism are most similar. Moral conscientiousness believes that moral issues do not require logical thinking, and conscience alone invites humans to moral acts. On the other hand, intuitionists make a similar claim in other words. Despite all their similarities, due to differences in semantics, these two theories differ in the epistemology of moral propositions. Using the descriptive-analytical method, this article reviews and criticizes the views of Jean-Jacques Rousseau, the founder of conscientiousness, and G.E. Moore, the founder of intuitionism. The results of the study show that Rousseau's theory of conscientiousness and Moore's theory of intuitionism on the issue of justification of moral propositions differ from each other in three aspects. First, although both philosophers are known as introverts, Rousseau introduces conscience as an inner sense, but Moore regards it as a rational observation and emphasizes that intuition is not a sense. In addition, intuition and conscience are also different in being permanent or not, and in being natural or not.

The widespread social networking and easy access to them has caused many damages to the family. Some of these injuries directly affect the children, including fraud, hacking, communication with corrupt people, contacting the opposite sex, etc. Families are duty-bound to keep their children safe from their harm by providing them with security, sometimes this task requires supervisors to secretly monitor their children's information and communications. Of course, this kind of monitoring is a violation of the privacy of the children. Observing the demarcation of privacy on the one hand and preserving the security and safety of the family on the other, has led to conflicts between these two duties, family safety and non-violation of privacy. This article, through descriptive-analytical method and referring to valid Islamic sources, seeks to answer this question, i.e. which principle is the most important one to follow and what is the task of the family in facing this dilemma? Ultimately, with the priority of the issue, it is more expedient to take into account the fact that maintaining the safety of children and the family is more in line with ethical goals and maintaining the dignity of the people.

With the advent of technology and the spread of cybercrime, new forms of harm have been inflicted on Internet users. These injuries affect individual and collective life. There are physical and psychological injuries in individual aspect. The psychological harms discussed in this article are: excessive use of the Internet and social isolation and weakening the power of reason. If we assume that users are using the Internet in a completely moral way and do not conduct any immoral behavior, such as pornography, and intimate, out-of-shadow and non-homogeneous communication, does the use of cyberspace for users cause moral problems? This article deals with this issue in terms of Islamic ethics. This research is an applied and methodological tool for documenting the use of library data and analyzing information with a descriptive and analytical approach.

Today, the Internet has become an inseparable part of human life. The internet is used in schools, universities, banks, business and social relationships, etc. Although the Internet is beneficial for social life, it has some problems, such as the excessive use of this technology that is called Internet addiction. So far, a lot of research on the causes and context of the creation of internet addiction and its problems has been done, and in these researches, lots of problems including ethical problems have been mentioned. If we assume that the user has used the Internet as quite ethical, and not doing any unethical behavior such as pornography and lewd counter-religious intimate heterosexual relationship, is the excessive use of the internet morally right? Will the excessive use of the Internet, in this case, cause moral problems? In this paper, these issues will be discussed from the perspective of Islamic morality.

Entering cyber social networks particularly mobile-based social networks, for example, WhatsApp has accompanied with some damages, and one of these damages is threatening user's privacy. In this kind of systems, user's privacy exposes to threat from three directions: from other users, from the network's managers, and from governments. This paper, with an analytical, descriptive method and referencing to original religious scriptures, derives ethical principles related to 'privacy,' such as obtaining permission, being camouflage for, keeping secrets, not prying, the reflection principle and avoiding oppression, avoiding theft and keeping away from harassing others. It applies these principles to data latent in the virtual environment. It concludes that governments facing two ethical principles of ensuring user's security and protecting their privacy must lay the ground for protecting user's privacy -to the possible extent- by promoting ethical principles and by establishing national networks, and avoid using their information against them.