جستجوی مقالات مرتبط با کلیدواژه « duty » در نشریات گروه « علوم انسانی »

Genes are implicated in the manifestation of not only physical traits but also behaviours, moods and mental illnesses. Genetic modification enables the alteration of an individual's characteristics. In addition, some diseases have a genetic origin that can be treated using this method.
Genetic engineering is classified into four principal categories: somatic gene therapy, somatic genetic enhancement, germline gene therapy, and germline genetic enhancement. The genetic alterations achieved through somatic gene therapy are confined to the individual undergoing the procedure and are not inherited by subsequent generations. In contrast, the consequences of germline gene therapy persist across multiple generations.
The ethical and legal challenges associated with human genetic modification are manifold, with informed consent being a particularly salient issue, particularly in the context of genetic modification of germ cells.
Genes are implicated in the manifestation of not only physical traits but also behaviours, moods and mental illnesses. Genetic modification enables the alteration of an individual's characteristics. In addition, some diseases have a genetic origin that can be treated using this method.
In this study, we employed an analytical-descriptive methodology to examine this challenge and the perspectives that have been put forth in relation to it.
Modern natural law posits reason as the foundation for legal and moral norms, leading to the term "rationalism." The objective of modern natural law or rationalism is to safeguard individual rights. The individual is regarded as the ultimate end, and the principles of individual freedom and the sovereignty of the will are considered to be of paramount importance. This perspective emphasises the importance of undertaking rational tasks in a manner that is guided by benevolent intentions, and posits that the realisation of perfection is contingent upon this approach. The physical and mental faculties serve as the instruments and preliminary steps in the accomplishment of these tasks. From the perspective of rationalism and Kant's thought, people have a moral obligation to pursue their own perfection and that of others. One proposed method for fulfilling this obligation is through genetic modification. However, several principles have been proposed in this thought which are considered to be the most important rational reasons for opposing human genetic modification. Genes are implicated in the manifestation of not only physical traits but also behaviours, moods and mental illnesses. Genetic modification enables the alteration of an individual's characteristics. In addition, some diseases have a genetic origin that can be treated using this method.
In this study, we employed an analytical-descriptive methodology to examine this challenge and the perspectives that have been put forth in relation to it.
The ethical and legal challenges associated with human genetic modification are particularly pertinent in the context of informed consent, particularly in relation to genetic modifications on germ cells.
The question thus arises as to whether an individual is entitled to make a decision to undergo genetic modification with a view to influencing the traits and characteristics of subsequent generations and thereby determining their future and life prospects in a positive or negative manner. This raises the question of whether the principle of informed consent presents an obstacle to human genetic modification. Alternatively, can it be accepted by reference to other rational principles of Kant's moral philosophy, including deontology and the concept of the human being as an end in themselves? What are the human duty and role in perfecting themselves and others on this basis? Is proxy consent accepted by Kant's rational view and can it replace the consent of the patient or a person who is created in the future or not? Given that the majority of objections to human genetic modification have a Kantian basis, is such an approach correct and complete? If this view is not correct, can a view in favour of genetic modification be inferred from Kant's thought?
The initial stage of the discussion centred on an examination of the fundamental principles, concepts and categories of informed consent. This was followed by an investigation into the constituent elements of the process of informed consent and the circumstances under which the principle of informed consent can be applied. In addition, the potential implications of this principle for the field of genetic modification were considered. Finally, this study analyses the effect of Kantian dutyism and the concept of the human being as an end in itself on genetic modification.
It seems that genetic modification does not necessarily mean violating the rights of individuals, and on the other hand, embryos or even germ cells do not have free will, which can be seen as an obstacle to genetic modification. Moreover, human beings have a duty to the happiness of others, and parents have a duty to their children. Although this duty is in conflict with the duty to respect individual autonomy and informed consent, the way out of the conflict is to emphasise the results orientation and to pay attention to the end of the human being, because there is no basis for preferring one of these two tasks over the other, and therefore Kant's thought is blocked in this respect. In this way, the treatment of diseases of genetic origin and the provision of a better life through the development of the individual's traits is the cause and introduction to other rational tasks, in other words, the positive results of genetic modification are preferable to the obstacle of lack of conscious consent. Acceptance of genetic modification and exit will result from this blockage and conflict, and therefore the duty to fulfil the duties of the parents is superior to the duty to respect the individual autonomy of the foetus, and in the meantime there is a difference in the therapeutic goal or the strengthening goal in germline methods or somatic in children will not be incompetent. Finally, according to Kant's view of duty, genetic modification of human embryos can be accepted.

One of the hallmarks of a favorable normative system is the building/existence of congruence among symmetrical rights, duties, and responsibilities. The right of self-determination is a fundamental human right in various legal and ethical domains. This paper is focused on establishing compatibility between this fundamental right and its subsequent duty and responsibility. Man has the natural and social mechanisms to determine his own destiny. Is it appropriate to give him the right of self-determination in the moral and legal laws, which may cause him to ruin himself and others? Is it unreasonable for righteous rulers to determine human beings’ fate to improve their well-being? On the other hand, considering their fallibility, is it not possible that they become dictators who may ruin themselves and others? Then, can humans be held responsible for their own destruction? This paper aims to answer these questions in a descriptive, analytical, and critical manner. The answer implies a compatible system of thought, mainly based on the distinction between the moral and legal aspects of the three aforementioned concepts.

More than four decades have passed since the victory of the Islamic Revolution, and the Iranian Revolution entered its fifth decade, while many opponents and opponents did not see the revolution's 40th anniversary, but the revolution remained and witnessed its 40th anniversary and entered its fifth decade. . The decade that the supreme leader of the revolution mentioned as the beginning of the second step of the revolution. How the revolution was able to cross this path with strength in spite of all the internal and external conspiracies, among the astonishment of many analysts, needs a deep sociological investigation.In a sociological study, many factors are involved in the formation and continuation of a phenomenon. The Iranian revolution is not exempt from this, but among these indicators, according to the experts, the leadership factor has had a great impact on the maintenance and continuation of the revolution. Therefore, our question in this research is how the index of leadership in Iran after the revolution has played a role in preserving and continuing the Islamic revolution? Our hypothesis is that leadership in the form of the principle of the absolute authority of the jurist with wise, rational, duty-oriented and beneficial decisions. The most important factor in the preservation and continuation of the revolution in overcoming internal and external conspiracies has been the principle

Islam is based on religious beliefs and the foundation of religious education is the cultivation of fundamental beliefs. Religious education is the process of teaching beliefs to the learner and a set of actions that the educator performs to shape the system of beliefs, intellectual persuasion, insight creation, inclination, and internal commitment in the learner. Therefore, one of the areas of Islamic education is religious education. Religious education is the duty of all educational factors, especially the Islamic government. This research, using a descriptive-analytical method, revisits the supervisory duties of the Islamic government in the religious education of Muslim citizens and based on the methodology of Islamic jurisprudence, clarifies that the Islamic government is obligated to supervise educational matters, especially the religious education of citizens. The obligation of supervision by the Islamic government is of a mandatory and consequential nature. If supervision of religious education requires necessary prerequisites, providing them is obligatory for the Islamic government. In matters of supervision, the Islamic government must observe justice. If the government delegates its duties to individuals or other entities such as non-governmental organizations, it is necessary for the government to hold accountable those individuals and organizations that have not fulfilled their responsibilities.

Believing in Mahdism and Intiẓār is an Islamic belief with a solid support of intellectual arguments and narrated evidences. Considering the importance of this issue and its effect on human insight, the present research has investigated the effect of this belief on self-inspection, taking the cognition of God, and the Imam, using the descriptive-analytical method. The results of the research show that believing in Mahdism and Intiẓār causes people to know God and, with a more general view, knowledge about religion. This belief in the field of Imamology, in turn, increases knowledge and consequently causes more love for the Imam. By knowing the Imam and taking cognizance of the ultimate goal, the rule of right governance, and acceptance of Wilāyat al-Faqīh is obtained. This belief will increase self-knowledge and personal and social duties in the field of Mahdism and Intiẓār. Therefore, there are reciprocal relationships between taking cognizance of God, the Imam and self-knowledge, in a way that each of them influences the other.

Custody is a right and at the same time a duty, which the law entrusts to the parents to keep the child. Two issues have been considered as challenges in this article; On the one hand, custody is the right of the parents, and on the other hand, custody is recognized as the duty of the parents. This issue has increased the difference between jurists and lawyers regarding the removal of this right. Therefore, in this article, an attempt is made to examine the aspect of the right of custody and how it compares with the duty. The approach of this article is descriptive-analytical; Library sources have been used to collect data. The result of this article considers custody as a right that can be revoked and transferred for parents in the relationship between themselves, and in the case of their disapproval of custody at the same time, it is a duty for one of the parents who has priority for custody at that time. It is known (because the right of the child is preferred over the right of the parents) and the guarantee of civil and criminal enforcement is applied to the person in charge of custody.

Kant argues that an action is morally worthy only if it is done not from inclination or self-interest but from duty. In the Groundwork, he provides examples to illustrate that the presence of motives aligned with duty undermines the moral value of an action. These viewpoints have sparked significant controversy, particularly in light of the resurgence of virtue-ethics in recent years. Notably, the work of two famous Kantian philosophers, Richard Hanson and Barbara Herman, are especially remarkable as they provide an enlightening interpretation of Kant's perspective and address the raised concerns. While Hanson outlines two innovative models for the conditions of action, he also identifies the relevant phenomenon of overdetermination and states that an action has moral worth when the motive of duty is sufficient by itself to generate the action. Furthermore, Herman complements these models by introducing a third one and arguing that an action maintains its moral value if it necessitates both duty and if its primary motive is the motive of duty, regardless of whether it reflects the agent's desires or not. In this paper, we assess the strength and effectiveness of these models by examining Kant's examples. Consequently, despite shedding light on Kant's intentions, these accounts do not significantly contribute to resolving the existing ambiguities. Critics can express concerns regarding the simplification of the overdetermination, the fallacy of circular and tautology. A thorough examination of Kant's philosophy reveals that fulfilling one's duty and disregarding other motivations are essential for the development of an individual's moral character.

Investigating government obligations is one of the important topics in the field of public law studies. The commitment to achieve distributive justice is also one of the duties and obligations of governments to eliminate poverty and deprivation in societies. In the system of the Islamic Republic, this type of commitment derived from Islamic teachings has become the governing spirit of the Constitution and the ultimate and essential goal of the government arising from it. Despite this, the evidence shows that distributive justice has not been realized not only in Iran's society after the Islamic Revolution; Rather, the occurrence of a deep class gap and the accumulation and monopoly of wealth and power will lead the society to decline and collapse? The problem is, what causes and factors have caused such anomalous conditions in the religious and revolutionary society of Iran? In response to the question raised, the findings of this research, which were obtained using the descriptive, analytical and argumentative method, show that the obligations contained in the Constitution of the Islamic Republic of Iran are often of the "obligation by means" type, that is, efforts To prepare the work without achieving the result, while the government's commitments will achieve the desired result when it moves towards "commitment to the goal".

The field of human communication with other human beings and his social life style are an important part of the teachings and rulings of the Holy Quran. The Qur'an has expressed both the outlines of many social doctrines in the form of "do's and don'ts" and some foundations and infrastructures of these teachings in the form of "beings and non-beings". There are many researches and writings about social teachings; However, the study of the foundations of social behavior has not received the attention of Quranic scholars, and this justifies the necessity of this research, therefore, the main problem of this research is to find the Quranic foundations of social etiquette, and its findings are as follows: some The Quranic principles of social etiquette are the basis of general social teachings, and some others are the basis of the teachings of believers in particular. The first category consists of: 1. Human dignity; 2. Conjunction of right and duty in social relations; 3. Balance of rights and duties; 4. Precedence of social interests over individual interests, and the second category is as follows: 1. Sanctity of faith; 2. Religious brotherhood; 3. Faithful guardianship of believers over each other. This article, in brief, also examines the effect of the mentioned foundations on social teachings. The research method in this article is descriptive-revelation and its information processing method (data processing) is explanatory and analytical, and its information gathering method is library.

One of the important functions and roles of the prophets is to be a teacher and teach the revealed teachings to the people, but apart from teaching, they were also leaders and guides, and they tried hard to strengthen the religious and moral aspects of mankind. In the Islamic educational and pedagogical system, the teacher follows the example of the prophets and is not only a renderer of the lessons, but also responsible for the religious and moral aspects of the teachers and guiding them to perfection. With this introduction, the main question of the upcoming research is what jurisprudential and legal rulings apply to teacher’s guiding role? Is guidance a right or a duty? If it is proven that it is the teacher's right, can he revoke it? And if it is proven that the teacher is responsible, is the teacher's absolution contingent on mere teaching or on guidance of the trainee? The author is trying to find an answer to the above questions by following the religious and legal texts and sources based on the qualitative and descriptive-analytical method. Among the most important results of the discussion, we can mention "the individual obligation, its necessity caused as a result of lease or contract of agency, the teacher's priority resulting from rights and obligations, and the inalienability of the right to guide".

Kant and Hegel are philosophers and theorists in ethics. Using a descriptive-analytical method, this study aims at comparing Kant’s and Hegel’s ethical theory and discovering the commonalities and differences of these two theories. The findings of the study show that Kant puts the ethics as the goal in itself instead of the ethics as a means to reach the goal, believing that ethical precepts should be carried out because of the duty and motivation to do the duty, not as a means. According to Kant’s general law, only good will is unconditionally good, and all other things become good when they are accompanied by good will. By combining the idea of law and the idea of the end in itself, Kant proposes the idea of autonomy and enters the sphere of ‘freedom’ from that point. Hegel also relies on freedom more than anything else, but unlike Kant, he seeks to make morality particular and insert it in the man’s individual and social spheres. Furthermore, he reconciles morality and action based on inner nature and desires. According to Hegel, individual satisfaction, freedom, and morality can be gathered together when we follow the beliefs and social values of an organized society. Unlike Kant, in Hegel’s moral theory, firstly, the conflict between satisfying natural desires and doing one’s duty is resolved; secondly, unity is established between individual and collective interests; thirdly, the individual’s particular moral duties and obligations are also clarified.

The virtual space has become a part of states’ sovereignty and their national security also includes defense of cyber space. Implementation of the cyber operation is also a duty of the I.R.I army. Some capabilities is necessity for doing this duty. Due to the relatively new nature of the duty, at the first we must identify required capabilities to enable AJA to accomplish their mission. Main aim of this article is to determine required capabilities of the I.R.I army for cyber operations. The present research is an applied and developmental research in term of results of the research that have a qualitative approach. Expert meetings were held with the presence of professionals. To gather and analysis data and information, library and field study method are used. The statistical population is about 50 people that 20 persons of them are selected by purposive sampling approach. Inferential statistics method has been applied to evaluate information and analysis data. The conclusions show that AJA for doing cyber operations must be able to perform 3 duties and have 20 capabilities. These duties including defense, cyber security, Offensive cyber-attack and support of cyber operations.

Depending on the situation and the type of relationship they have with each other, individuals in society have reciprocal rights and duties. "Right" means power, domination or some kind of civil privilege Which is prescribed by custom, law or moral system (in moral law) for individuals, groups or organizations under the responsibility of individuals. And they can credibly demand and enforce it from the relevant people in the form of accepted patterns. It is obvious that having any rights has some kind of reciprocal or mediated duty. Imam Sajjad (AS) in addition to some prayers in the Sahifa and also in his treatise on law has paid attention to a significant part of the rights and reciprocal moral duties (and to some extent legal and mandatory) of individuals in general and believers in particular. The present article seeks to extract a list of these rights and duties by considering and pondering on the various prayers of Sahifa Sajjadieh and to explain and interpret them as much as possible. The main question of the present study is that from the point of view of Sahifa Sajjadieh, what are the rights and duties of believers in the Islamic society and in their social relations? They have each other. The method of this study is to analyze the qualitative content of selected phrases from the prayers of Sahifa Sajjadieh. Keywords: right, rights, duty, ethics, custom, believers.

Explaining the nature of the subjects of rulings in terms of being right or ruling, has several effects in terms of documenting the will of the addressee of the ruling or being limited to the religious address and the requirements arising from it. (Purpose) The issue of divorce, whether it is at the disposal of the couple or it is the subject for the legislator (Shari') to determine in terms of action and omission, requires the determination of the right or ruling in its nature. (Findings) Some believe that divorce by the couple is initially an obscene ruling that in the conditions of necessity, acceptance, sanctity and hatred, it is ordered to act or leave it, and there is not any case that the couple can dissolve with one-sided consideration of personal interests. On the other hand, some people believe that if the supreme interests of the family are not observed, the divorce will never be valid from the point of view of the legislator (Shari') and its validity is a problem, and even if the divorce would be right, the abuse of this right will not be allowed. To be done unjustly and cruelly. But in the third consideration, one can consider a compound nature for divorce and accept that the conflict between right and judgment in the theoretical level does not necessarily lead to the monopoly of natures in practice, because by assuming the divorce would be right and that the conflict between Rights and duties are additional categories, the right to divorce can be considered as an additional category and a compound status, and it requires the obligation to provide for the interests of the family and its criteria are determined accordingly. (Research method) In the present study, which is done by descriptive-analytical method the library information and documents have been researched. (Conclusion) It has been proved that the nature of divorce is in the additional categories and based on the relation that it establishes with the priorities of marital duties, would be limited in actions.

One of the most important goals of the formation of the Islamic system is to provide the grounds for cultivating moral virtues and educating human beings and bringing them to the desired perfection. Since the police force is one of the most important pillars of the Islamic system, it can be said that its function is to help the Islamic system to achieve that great goal. The jurisprudential analysis of the position of the police force in the moral education of the society and its educational task removes the ambiguities and doubts that arise for both the police forces and the people - in terms of the limits and rights of each. This research, with its jurisprudential approach and ijtihad inference and collection and analysis of religious texts, seeks to present the reason and extract the jurisprudential ruling and answer the question: Do law enforcement officers have a religious duty to educate the Islamic community? If the answer is yes, what is the jurisprudential ruling of this duty? Inferential results after collecting and analyzing textual data indicate the proof of the duty of law enforcement in the moral education of society through six specific reasons (verses of cultivation, necessity of establishment, necessity of preparation against enemies, biography of the infallibles, rational reason and necessity of obedience to the guardian ) And has seven general reasons. In general, with the help of the arguments that some indicate the necessity and some of the acceptance of the moral education of the society by the police, it can be ruled that the jurisprudential obligation for the members of this force to spread Islamic education and customs in society.

Citizenship rights are a set of privileges and enjoyments that are granted to its citizens in the legal system of a country, by considering the two principles of human dignity and non-discrimination in order to provide the ground for the development of individual and social personality. Which is now mentioned as a fundamental right even in international instruments. The observance of this right requires the recognition and the need to respect this right in the constitution. Therefore, in this study, we explain the rights of citizenship in the Constitution of the Islamic Republic of Iran with emphasis on international documents.

The research method in this article is descriptive-analytical which has been done by studying books and articles.

The Constitution of the Islamic Republic of Iran, emphasizing the principle of separation of powers and functional independence of power institutions and emphasizing the principles of equality, justice, security, God's sovereignty and ensuring the full rights of the people, is the primary founder of civil rights. And became a group in economic, social, political and cultural aspects.

Explaining and recognizing social, economic, and political rights in the constitution as the rights of its people is one of the requirements of the rights contained in international documents. The right is subject to other regulations.

One of the basic questions in the field of ethics is the observance of moral values by God. Virtue, Deontological & Teleological Ethics are three approaches in this regard. Followers of Virtue ethics have sought to justify the observance of values by God by relying on the attributes of divine perfection. Followers of Teleological ethics consider a specific goal as the source of moral value and determine other values and moral requirements based on it, & followers of Deontological ethics, introduce the must as the principal must and infer other moral musts and values from it. This article argues that the Deontological ethics is not only incapable of justifying the observance of moral values by God, but is fundamentally false. On the other hand, virtue and teleological ethics are not fundamentally different from each other. Third, teleological ethics has two different interpretations, only one of which can clarify the observance of moral values by God. By comparing these three approaches in an analytical way, this article examines the proofs of their correctness and validity and tries to provide the necessary explanation for the observance of moral precepts by God with a teleological approach.

The present article deals with the comprehensive explanation and investigation of the possibility of agreement on the financial effects of the deterioration of marriage with a penal approach and with an analytical and descriptive method. The findings of the research indicate that: There are series of relationships between couples, wives and children in the family, where the possibility of agreement in these relationships is impossible or possible and allowed in some cases. In order to determine the possibility of agreement or non-agreement regarding the financial effects of the decline of marriage, one should pay attention to the aspect of the works being a right or a ruling and the jurist agreed. However, if we consider the financial effects of the deterioration of the marriage as a rule and order, the agreement against them is against the public order and the welfare of society. On the other hand, one of the features of financial affairs is the possibility of its cancellation. Issues such as: Gifts in the financial presumption of alimony and alimony in the case of retroactive divorce or death are negotiable according to the principle of sovereignty of the will and the rule of appeasement. In matters related to family rights, in addition to the law, the principle of expediency should be considered in agreements and in cases where these agreements are detrimental to the family and children, it is considered invalid. In some cases, even the agreements that have been made will be punished if not followed and the criminal aspect of the matter is still valid.

Freedom is the most important concept in Kant's practical philosophy. Purpose of this paper is to examine relation between freedom and other concepts of Kant's practical philosophy with politics in general and desirable government in particular. We first provided a theoretical framework derived from phenomenology theory. We studied it in a descriptive-analytical method. In this theoretical framework, we can analyze how to prove the freedom of human will. The authority is base of Kant's practical philosophy and the two concepts of "duty" and "right" are determined by it. Duty in realm of inner freedom is object of ethic and right in realm of external freedom is object of private and public rights. By examining Kant's political thought a number of important results were obtained; first, when one's practice is ethically valid that be completely free and there is no other motive other than free will (principle of duty). Under these circumstances, individual’s perfection is possible. The characteristics of a Kant's desirable government that provide the conditions for individual’s perfection are: 1- Ending human beings 2- Individual freedom 3- Rule of law 4- Principle of separation of powers. Kant introduces the constitutional republic as the desirable state.