مرتضی بخشی گلسفیدی

"Moral education" is one of the most important issues for human perfection and ultimate happiness. Therefore, all religions and denominations have paid a special attention to this topic, especially by defining religious rituals for their followers. The question of this article is to examine the similarities and differences between Catholic and Shiite religious practices in terms of their moral education. In order to answer this question, using descriptive-analytical method and using Catholic and Shia religious sources as well as the works of some researchers, I have investigated and analyzed the Catholic and Shiite religious rites in terms of moral education and their similarities and differences. Therefore, I have studied the four rites of "Baptism", "Confession", "Marriage" and "Holy Communion" from the Catholic religion and the four rites of "Martyrdom", "Repentance", "Marriage" and "Prayer" from the Shia religion. I found many educational similarities between these rituals, but there are also many differences as well. Shia religious rites have a significant superiority in terms of moral education, and having all the positive aspects of Catholic moral education, it lacks their weak points.

Virtue ethics is known as one of the three branches of normative ethics, but some moral philosophers are not in favor of an independent position for it in normative ethics. The question of the present article is, what is position of virtue ethics in normative ethics researches? Are the arguments of those who assert the independence of virtue ethics in front of other competitors, i.e. duty-oriented and utilitarianism, without problems? What is the proposed solution? The collection of data in this article is a library, and it explains the questions and answers them with a descriptive and analytical method. Those who believe in virtue ethics have different interpretations for virtue ethics, the virtue of the moral subject is common in all of them. The reasons for turning to the ethics of virtue are numerous and mostly refer to the weak points of competing theories. Investigations show that there are problems with the interpretations of virtue ethics, and the arguments for approaching it can be undermined. The result is that although virtue ethics does not have an independent position in normative ethics, the logical concerns of those who adhere to virtue ethics can be solved by the theory of divine proximity

In terms of humanity, human has a common foundation in all eras, but some spiritual intellectuals such as Malekian claim that the basic characteristics of modern human are very different from traditional human, and therefore contemporary human needs advanced spirituality. The question is what are the components of modern human? What are the special characteristics of modern human that religious spirituality does not answer his spiritual needs? This article has analyzed the anthropological components of modern spirituality from the works of Mustafa Malekian and criticized them with the documentary and content analysis method and library data collection. The findings suggest that many characteristics have been claimed for the modern human, the six main characteristics of which include the concern of "what should I do?", having an authentic life, human inequality, freedom, inner satisfaction, and loneliness. All these components can be criticized. Some of these components contradict each other. Some of them do not agree with Intellectual foundations and some are criticized from a philosophical or psychological point of view.