جستجوی مقالات مرتبط با کلیدواژه "غیرواقع گرایی اخلاقی" در نشریات گروه "علوم انسانی"

The most important discussion of the philosophy of ethics is the ontology of ethics, and the most important discussion of the ontology of ethics is moral realism and anti-realism. The title Moral Realism is applied to a theory that considers an external reality for the moral concepts and propositions regardless of any imperative, recommendation, feeling, taste, agreement, or bases those concepts and propositions on an external reality; however, anti-realism does not consider any reality for the morality other than an imperative, recommendation, feeling, taste or agreement. This research has analyzed Sheikh Ishraq's writings on ethics in a rational way. Validity of existence in his view has become an illusion of his non-realism in moral philosophy, but in addition to the rejection of the reason he provides for validating philosophical concepts, it is possible to present an interpretation of his view that considers moral concepts to be real; In this case, his point of view is included in the category of moral realism, stating that the meaning of moral concepts are concepts of the Sankh Noor that are considered real. This research has explained the realistic approach of Sheikh Eshraq through the realistic concepts of ethics, aesthetics, and eschatology, introducing the way of knowing and explaining how to create moral virtues.

One of the main issues of moral philosophy is ethical ontology, and the main theme of ethical ontology is Moral Realism and moral anti-realism. The title Moral Realism is applied to a theory that considers an external reality for the moral concepts and propositions regardless of any order, recommendation, feeling, taste, agreement, or bases those concepts and propositions on an external reality; however, anti-realism does not consider any reality for the morality other than an order, recommendation, feeling, taste or agreement.The influence of Farabi on the creation the Islamic civilization is obvious to the thinkers; he made an extensive attempt during his life to Islamize the sciences. Important works have been written about Farabi's moral views, But Unfortunately, none of these works has addressed the topics of Moral Ontology that is considered the main topic in Moral Philosophy.Farabi has stated at least four arguments to prove realism. Sometimes Farabi gains help from the aesthetics, and he also proves reality sometimes through the semantics of moral concepts and felicity, through achievement of ultimate perfection on occasion, and also at times through determining the recognition path. The present research attempts to present the ontological subjects of Farabi's ethics in a new form so as to familiarize the researchers with the helpful method employed by Farabi in Moral Philosophy in order to prepare a ground to make a greater use of the method and content potential of Farabi's discussions of Moral Philosophy by Farabi. It seems Farabi does not address a number of ethical issues that need to be addressed to them because of the power of reasoning for realism, such as the rational explanation for human proportional perfection and how the way of happiness is the knowledge of the disability. Also, Farabi's attention to the separation of ethics from customs will eliminate the relativistic charge from him.

Farabi, like the early thinkers before him, did not author an independent book in the field of Moral Philosophy because the Moral Philosophy had not branched out then as a separate knowledge, but there are some discussions of Moral Philosophy dispersed in some of his works. We can gain some of his novel attitudes on Moral Philosophy through the examination of his writings. So this article uses analytical philosophical method and It takes its materials from the library way.

It is possible to propose numerous statements about the realist nature of Farabi proving that he is a moral realist. In the present research we only explain the following arguments indicating the Moral Realism that can be inferred from the sayings of Farabi.Proving the Moral Realism through Aesthetics. One of Farabi's arguments used to prove the morally realist nature of Farabi is that he considers ethics as a beautiful subject (Farabi, 1992; P.243; Farabi,1992: P. 65) and he also considers beauty to be equal to existential perfection (Farabi, 199a: PP.42-43). Therefore, Farabi considers ethics as the existential perfection, and the existential perfection is the same as existential enjoyment, that is, it is real.Proving realism through finalism. Farabi is a finalist scholar and he believes in the real ends and finalism is considered one of the realist schools, so Farbi is a realist. Farabi believes that the goal of ethics is to enable human to achieve the real felicity and he considers the real felicity and goal of ethics as an existential object (Farabi, 1995a, PP.101-103). Regarding the definition of Moral Realism, where the title Moral Realism is applied to a theory that considers an external reality for the moral concepts and propositions regardless of any order, recommendation, feeling, taste or agreement, or bases those concepts and propositions on an external reality (Ahmadi, 2017: P.118), many Muslim thinkers are moral realists.Proving Moral Realism through semantics of moral concepts. Farabi defines the concepts indicating the moral predicate that can be interpreted as predicate concepts, as existential and real and when the moral concepts are real, the proposition formed by the moral concepts will be real and thereby the Moral Realism will be proved.Proving realism through Epistemology. If Farabi did not believe in any reality for ethics, then it had been senseless to introduce wisdom as a method to recognize ethics, while Farabi has determined multiple ways like wisdom to recognize the moral reality (Farabi, 1995b: P.42).

Farabi explained his absolutism through dividing goodness into absolute goodness and non-absolute goodness. The absolute goodness explains human's ultimate perfection and real felicity and the non-absolute goodness explains the relationship between the action and ultimate perfection1. Farabi also offers a particular innovation in defining and explaining wisdom because he believes that wisdom in a special sense means that the wisdom reason out the best things through the best knowledge. The best knowledge means the permanent knowledge and knowledge of essence that is imperishable and presential that is considered the best knowledge2 and he explains about the wisdom of divine proximity and human's needs for God's blessings even in acquiring the ultimate perfection. Then he explained about the path to the ultimate perfection in Moral Philosophy by defining wisdom in a novel way.Another innovation of Farabi was to determine the instance of the real felicity that none of his preceding scholars had completed and Islamicized the Greek moral theory so accurately that he did. He accepted the divine proximity theory as a supplement to the moral theories of Socrates, Plato and Aristotle and enriched it through explaining the features of divine proximity degrees.Despite all the innovations of Farabi, but it seems necessary that Be explained The following content, such as rational explanation for the appropriate perfection for humans, and for relation between knowledge of the caused to its need from Cause and the true perfection of the caused, as well as the separation of ethics from customs.

The idea that the real world is devoid of any value or cannot be the source of any value, as well as the particular individualism of liberalism, established a moral school that introduced individual will power and wish as the only source of the validity of moral propositions. Despite the prevalence of liberal ethics, several criticism have been leveled at it. Explaining the school of liberal ethics, this paper seeks to mention some of these critiques. The results of the critical review of this view indicate that the moral school of liberalism should be categorized as a kind of ethical non-realism and, consequently, moral relativism. Hence, the result of moral non-realism is that one can never justify the moral principles of any school of thought. On the other hand, relativity in morality will lead to the invalidity of all moral systems including all relativistic schools.The unreasonable results of relativity in ethics have led the liberalists to speak of obligations such as the need to respect the desires of others, but they have never resolved one ambiguity: while being non-realistic, how can one rely on real disastrous consequences to justify such obligation? The truth is that only by considering real happiness for man on the one hand, and the real outcomes of his voluntary actions, on the other hand, can one create a justified ethical school; happiness which, from the point of view of the religion of Truth, is achieved by nearness to the absolutely Perfect, and to understand the details of the outcomes of human’s voluntary acts, one always needs the guidance of the absolutely Perfect.

One of the basic questions about ethical propositions is: do ethical propositions represent an objective reality and reveal the existence of real relationship or do they have no real source and they, irrespective of order and recommendation, feeling and taste, agreement and contract, do not talk of reality? Realists believe in the real source of moral principles but non-realists reject the existence of such a source. One of the results obtained from this debate is that realists adopt absolutism of moral principles and non-realists advocate relativism in ethics. This research shows through an analysis-descriptive method that because Allameh Tabatabaei believes in the real source of moral principles, he is considered as a realist philosopher and a moral absolutist.