جستجوی مقالات مرتبط با کلیدواژه « فلسفه اخلاق » در نشریات گروه « فلسفه و کلام »

Human beings possess willpower, which they can immediately recognize upon introspection. Undoubtedly, humans perform their voluntary actions with knowledge and awareness, and certainly, they pursue goals and ends in their voluntary actions. Often, to achieve a goal, a person must undertake multiple actions for the ultimate goal to be realized. One of the significant issues in philosophy of ethics that has engaged the minds of philosophers is whether "the ethical nature of the goal morally justifies the adoption and execution of unethical means." Some believe that the sanctity and goodness of the goal causes its means to be good. However, others argue that the end does not justify the means. The absolute stance on this issue has led opponents to completely reject it, citing arguments that, in the authors' view, are incomplete in proving their claims. Furthermore, by referring to Islamic teachings, one can find principles and instances that challenge the absolute rejection of this view.

This paper explores the similarities and differences in Mencius' and Farabi's perspectives on moral virtue. Influenced by aspects of moral philosophy and the ideas of Aristotle and Plato, the study presents a theoretical framework that highlights a shared approach to moral virtue and naturalism. While both philosophers embrace moral virtue, Mencius focuses on practical and partial virtues, whereas Farabi emphasizes theoretical, intellectual, and general virtues. This distinction results in several differences between their viewpoints. Mencius regards nature as the comprehensive source of ethics, emphasizing the inherent goodness of human nature. On the other hand, Farabi proposes the role of habit and practice in shaping morality. Farabi contends that morality is predominantly acquired, in contrast to Mencius, who emphasizes its innate nature. Additionally, Farabi suggests that an individual can elevate morality through habituation, a perspective not shared by Mencius.

The effectiveness of jurisprudence in the present age as one of the most prominent sciences among other branches of Islamic sciences is directly related to the degree of responsiveness of the logic of religious inference in the present time and its requirements. In this regard, in the literature of some contemporary fundamentalist scholars, the necessity of compiling a philosophy of the science of the principles of jurisprudence has been considered and basic measures such as a discussion framework have been presented by thinkers in this field. Since the study of epistemological foundations is always one of the pillars of philosophical thinking, the epistemology of the science of the principles of jurisprudence is also considered part of the philosophy of the science of principles. According to the findings of this study, by describing and analyzing the content, how to connect the principled argument and epistemological justification is one of the most important ways to extend cognitive discussions to principled discussions. If this claim is proven, the ground will be prepared for the implementation of various epistemological theories such as introversion and epistemic extroversion and justification mechanisms such as foundationalism and coherence in the principled argument. Consequently, the implementation of the epistemological tools of any principled basis promotes the system of authority and approximates the logic of inference in Islamic law with contemporary epistemology.

Eschatology and anthropology have a decisive role in human happiness (Arabic: سعاده, Romanized: sa'ādah) and it can be the foundation of human happiness and his distance from misery, if it would be based on revelation and rational reasoning. The embodiment of deeds is one of the most important issues in these two fields. The embodiment of deeds means the formation of beliefs, morals (ethics), attributes, dispositions, will, deeds and effects of a person and the process of becoming of a person of the same; in fact, man creates his own truth with these matters and becomes revivification with them. This issue in this article is discussed based on the opinions and thoughts of Ayatollah Javadi Amoli. He, who is a capable commentator and a philosopher full of knowledge, explains this issue in the field of embodiment of deeds by using the Qur'anic revelation and the strong principles of transcendental wisdom (Ḥikmat al-muta'aliya). The truth of the embodiment of deeds by addressing a series of principles adapted from his opinions is explained in this article and which by expressing these principles and extracting their branches, the truth of the issue of the embodiment of deeds is revealed and hence a profound interpretation of the facts of the resurrection of human beings is revealed and many doubts about the important field of resurrection and the quality of reward for deeds are criticized and the soulful resonance of the connection of revelation and intellect (reason) in the pure thought space of Shīʿa Islam is spread, which it will be inspired by the persuasion of people and the submission of honest scholars, if it reaches the ears of every listener anywhere in the world. It has been used in the final part to prove moral realism and moral generalist method, since the embodiment of ethics is one of the obvious examples of the embodiment of deeds.

Moral cognitivism is one of the topics of moral philosophy and epistemology of ethics and Naṣīr al-Dīn al-Ṭūsī is among the moral cognitivists because: first, he refers to various ways for knowing the reality such as reason, fame, experience, revelation and intuition; second, he deals with the middle term as a criterion for knowledge; third, he accepts the demonstrability of the rational moral statements; and fourth, he adheres to moral absolutist. Since he is a moral cognitivist and given that all moral cognitivists are considered moral monists, Ṭūsī is also considered a moral monist; it seems, however, that Ṭūsī, in explaining the demonstrability of moral statements, has not proved the real relationship between the granting of divine blessings and the necessity of gratitude, and has come to the conclusion by claiming that this relationship can be considered the result of a causal relationship between moral act and its result; that is, every moral act, such as thanksgiving, causes happiness and perfection of human beings, and the obligation of thanking God shows the causal relationship between gratitude and the resulting happiness for the grateful person. Therefore, if it is asked why thanksgiving is obligatory, the answer is that this thanksgiving is obligatory because it can lead to happiness and perfection.

There is a direct connection between the popularity of the doctrines of every religion and the logic of deduction in it. Accordingly, the functionality of Islamic jurisprudence as the most considerable Islamic knowledge, depends on its ability to answer the needs and requirements of its very time. In contemporary discussions, so many issues are proposed on the right way of deduction or argument as a tool for justification of beliefs or a method for understanding texts. Naturally, Shia's jurisprudence must consider these studies in its logic of deduction and discovery of divine commands to retain the required dynamism or in the case of its refutation, offers some alternative versions. According to the findings of this research, which is achieved by the descriptive-analytical method, the connection between today’s epistemological movement and jurisprudential deductions in Islam is not clear. The most serious problem is the complete distinction between these two realms. Before considering and applying the opinions in the epistemological sphere (theoretical realm) to the jurisprudential issues (practical realm), the connection between these two realms should be explained. Naturally, if this connection is proved, various epistemological ideas could be proposed in the logic of deduction. It seems that moral philosophy can work as an intermediary between these two realms. In this paper, we attempt to suggest how the notion of proof in Uṣūl al-fiqh and the notion of deserving reward/punishment in moral philosophy can fit together. In the next step, we explain how reward/punishment relates to the justification in epistemology. If this claim is proved, it can be a ground for using theoretical issues like the structure of beliefs’ justification or rationality of belief in Islamic jurisprudence, and so making the logic of deduction in Islamic law compatible with the contemporary scientific method as much as possible.

Observance of professional ethics by teachers and educators plays a very important role in creating a favorable ethical climate in the educational environment. Teachers' professional ethics have been discussed from numerous philosophical perspectives. In the meantime, one of the philosophers of existentialism who is particularly concerned with the issue of ethics in the human world and the "person" of man is Martin Buber. He believes that ethics can be influenced by one's relationship with oneself. Therefore, the purpose of the present study is to draw on ethical and value principles based on Martin Buber's perspective on the philosophy of ethics and human relation to self, to guide the professional ethics of teachers and teachers in the field of teacher-self communication.

In the light of unifying capability as the principal ethical resource, other principles of teachers' professional ethics are guided in a real way. In Buber's thinking, the teacher's "moral" and "professional" duties, and his "educational" and "educational" roles, are fully intertwined and have essential unity. "Profession" is also an important part of the teacher's existence and life, and the true success of the teacher in the profession will pave the way for the realization of his existential perfection. Guides drawn from Buber's ethical theory in the area of ​​teacher-to-teacher communication can help teachers in the process of constructing their own ethical and professional desires and identities, and by helping to broaden teachers 'horizons and improve teachers' perceptions, effective and effective communication with teachers and themselves. To facilitate their students.

Rousseau's ideas have influenced almost all the great philosophers after him, but scholars agree that his greatest and most important influence can be seen in Kant's works. Kant is influenced by Rousseau's ideas in his moral philosophy, political and social philosophy, and also his critique of metaphysics. Kant's conception of human nature, as well as the concept of autonomous will which is one of the important foundations of Kant's ethics are rooted in Rousseau's idea of the public will in his book social contract. Rousseau not only influenced the content of Kant's moral thought, but his influence can be seen even in the language and style of Kant's writing. Rousseau's works convinced Kant that metaphysics is potentially hostile to practical ethics, and where reason could not work, it would be better to allow metaphysics to follow practical needs. Rousseau's statements in Emile as well as in The New Heloise also played a role in shaping Kant's moral thought. In the present article, we examine Rousseau's place in the development of Kantian ethics.

Moral semantics is one of the subjects of moral philosophy which discusses the semantic analysis of moral conceptions and propositions. Moral semantics has a close relationship with the ontology of ethical terms. The major issues in moral semantics are the study of the concepts of subject, predicate, and concepts in morality. The present study aims to investigate Mohaghegh Tusi's innovations by reviewing ethical concepts in his thought. Mohaghegh Tusi has studied the basic virtues in examining the concepts that are used in the subject and classifies the four famous virtues with the two criteria of quantity and quality. Like the famous thinkers of ancient Greece, he considered the basic virtues to be justice, wisdom, courage, and chastity. He has sometimes categorized these virtues by quantitative criteria. That is, justice is the degree of attainment of perfection of the other three virtues, namely wisdom, courage, and chastity, and each of these three virtues includes many other virtues. Justice includes all other virtues, has more territory, and wisdom in its sub-category and is higher than wisdom because, in addition to pure wisdom, it also has other virtues. In the qualitative classification, Mohaghegh Tusi considers wisdom to have a higher degree. In the qualitative division of virtues, he first divides virtues into two categories: virtues related to the soul, and virtues related to the body. Wisdom is a carnal virtue related to thought, and other basic virtues are related to the action and behavior. The manifestation of wisdom is the rational soul. In the importance of theoretical virtue, it is enough that theoretical virtue is more stable, but other virtues are not. In an innovative division, Mohaghegh al-Tusi divides the power of the human soul into two basic categories: the power of perception by essence, and the power of voluntary stimulation. Each of the two types has a secondary category. The power of perception by essence creates wisdom on the basis of the evidence of theoretical reason while on the other hand brings about justice on the basis of the evidence of practical reason. The power of voluntary stimulation is also divided into lust and anger resulting in moderation, chastity, and courage. In defining justice as a widely used concept in the subject of moral sentences, Mohaghegh Tusi believes that justice means equality, but equality means equality based on proportion in objects. Wisdom, as another widely used concept in the subject of moral sentences, according to Mohaghegh Tusi, refers to knowing things as they are and knowing voluntary actions as they should be, so that man can achieve happiness through those actions. Thus, wisdom is divided into two types: practical wisdom and theoretical wisdom. Theoretical wisdom means the result of knowledge of beings and facts, which includes metaphysics, mathematics, and physics while practical wisdom is the perception of man's voluntary actions. In another division, practical wisdom is divided into two types: individual actions that have nothing to do with the society, and social actions that take place with social participation. Individual actions are called personal ethics, and social ethics is divided into house and civil politics. Mohaghegh Tusi considers the meaning of moral good and evil as the real relationship between "happiness and cruelty of the behavior" and "praiseworthy and reprehensible". Explaining the concept of perfection, which is a widely used concept in ethics, he believes that every creature has a property due to its nature. That is, a property in which no other being participates with this being, and this is his perfection. Mohaghegh Tusi paid close attention to the semantics of virtues and vices and introduced innovations in the theory of mediocrity so that by considering the quality in mediocrity, he has more accurately expressed the realms of basic virtues and vices. However, he does not seem to have paid enough attention to the good and bad moral semantics that have accepted the separation of the three meanings from Fakhr-e Razi, because it is possible to combine these meanings in one category. It seems that he has not proved the true relationship between the granting of divine blessings and the necessity of worship in explaining the ontology of morality. In any case, Mohaghegh Tusi is considered as realistic, absolutist, and morally monist

Plato in his Republic and Laws while describing the foundations of his ideal city, stressed that the training of people should commence from their childhood. Drawing attention to children as started from earlier ages extended to the contemporary period as well. Here a question may arise as why did philosophers concern about the training of children? Whether children also should follow the same ethical rules that elders do or they have to follow particular ethical rules? The present article, with reference to Islamic-Iranian thinking, tries to study the importance of philosophical approach in training children, and stress the necessary of philosophical training in religious training and outline the principles of philosophical training. But first the concept of training should be clarified.

The Famous thinkers, explains Īji's view of ethics, like other Ash'arites, as one of divine command theory, But he does not consider moral good and evil to be limited to the meaning of the merit of praising the Shari'a and blame, sometimes also means perfection and imperfection or expediency and corruption. According to Īji's moral ontology, it can be attributed to him that he is realist based on the promise to reason good and evil and he is subjectivist based on the promise to religious good and evil. Although he does not make a logical connection between good and evil moral meanings, he accepts Argument ability for meaning of reason good and evil. his reason for not communicating logically between these meanings, which is God's compulsion, seems invalid because, if explained logically, God's legislative will is based on God's creative will, and it will not be forced by a non-god.

This study seeks to examine the potential impacts of demographic factors on how students perceive their intellectual concerns. In fact, we seek to determine whether these factors such as marital status, residential address, GPA and gender affect the prioritization of intellectual concerns of the college students.

We developed a descriptive survey research design. Employing Cochran Formula and using the Self-Administered Questionnaire, we randomly selected and surveyed a sample of 356 college students among the Sharif University of Technology.

Our results show a significant, meaningful difference between male and female students on how they prioritize their intellectual concerns. Furthermore, we found that this prioritization is considerably associated with their GPA.

To design more efficient programs on Islamic Knowledge and Life Skills, it is critical to accept and take into effect that male and female students require different contents. such difference should be evidently reflected in the subjects and courses provided for each category of the students. In addition, these programs should provide an inclusive and detailed knowledge for all students on the importance and complex issues of the ‘balanced family’.

Attention to ethical philosophy and in particular ethical theories is necessary for audits. The purpose of this study is to identify and examine the importance of ethical theories in auditing from the perspective of experts and professional activists.

This research is a combination of qualitative and quantitative methods. Qualitative part is conducted by Delphi and content analysis. Population of the study includes all related articles with ethical philosophy. Based on the opinion of three experts, 25 related articles were identified and, using content analysis identified eight ethical theories that are prominent in the audit profession. Then, with the Delphi technique and using the opinion of 13 experts, the importance of these theories was identified. Also, in the quantitative section, there is a research community of active auditors in the country that prioritizes theories of ethics by obtaining 164 opinions through simple random sampling and questionnaire tools and data were analyzed with LISREL software.

The findings of the study showed that according to the expertschr('39') viewpoints, from all eight theories examined (conservatism, utilitarianism, autism, altruism, justice, libertarianism, benevolence, and virtue), all except Selfishness and liberalism matter more than the average. The survey of professional activistschr('39') opinions also showed that all the 6 theories examined apply to the Iranian audit environment and have a higher than average importance. Also, benevolence has the highest factor loadings, followed by virtue-oriented theories, conscientiousness, justice, altruism, and utilitarianism, respectively.

To increase the level of professional ethics, it is necessary to pay attention to ethical theories by the identified priorities.

In this article, I consider Iris Murdoch`s view on modern moral philosophy. Murdoch believes that ethic is the most important human activity which are called for two points; first to be realistic, and second to answer the question of how we can make us morally better. Based on these two demands, Murdoch criticized modern moral philosophy, in which, according to her, human will is the core of moral act and makes moral choice arbitrary which depends on human choice. This thought do not help ethic but makes moral act more difficult. The consequence of modern moral philosophy is fantasy and selfishness that create fat ego. Fat ego is a self-centered man who moves away from morality.

Eudaimonia is central for Aristotle's moral philosophy. But there is disagreement about the nature of eudaimonia, how to know it, and some other related issues. John McDowell proposed new interpretations about these matters and his views have been taken seriously by Aristotle scholars. According to McDowell virtuous actions are constitutive of eudaimonia. These actions are intrinsically and really valuable. And only the virtuous person can know them. We argue that there is a "hierarchy of eudaimonia" in Aristotle's ethical system: "animal eudaimonia," "human eudaimonia," and "divine eudaimonia." "Animal eudaimonia" is the lowest level and "divine eudaimonia" is the highest. What McDowell is saying is related to "human eudaimonia." We suggest that moral and intellectual virtues are intrinsically good at human and divine levels and the value of actions are derivative from the value of virtues. And non-virtuous is partly able to gain knowledge. And this ability strengthen by moral development.

"What you like upon yourself, like upon others." The proposition in Ethics is known Golden Rule(GR). It seems that conceptual and practical difficulties of GR go back to the lack of clarity of its content. Conceptual and propositional analyz of GR shows the important components this Rule as follows: "self", "other", "Likes" and "what"(in some versions like above) each contain difficulties that faced with doubt, in the beginning, possible of understand and practice to GR. propositional analysis of Rule and defects pertaining to it are related to components of GR. In this article, we, by focus on GR's content, show that egoism, cultural relativism, different preferences in likes and dislikes and being numerous actions in the practical facing to others, none of them does not hurt to rule. So it might rational conception of it and practice to it.