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

The history of philosophy in China has always possessed some ethical and political roots since the time of its emergence and in the process of its evolution and development. One of the common features of all Chinese political philosophers, in spite of all their theoretical differences, is their belief in the dependence of the value of government and rulership on its moral and ethical status and prestige. In this way, they tried to access moral principles in order to obligate the Chinese to conform to an Ideal government. Accordingly, while acknowledging the linguistic and semantic ambiguities of authorities’ different theories, the present study investigated the problem of the nature of political ethics and its relationship with government in Chinese political philosophy (with an emphasis on ancient China) following a comparative method. Here, the author proposes the hypothesis that, despite some shared general viewpoints, there are various approaches to the whatness and quality of political ethics and its relationship with government and its duties and moral-political responsibilities. The differences between approaches can be studied in relation to ontology, epistemology, and anthropology, on the one hand, and in relation to the relationship between ethics and politics, nature of government, and legitimacy and duties of government, on the other hand. For example, regarding the problem of the nature of government, Laozi, Yang Zǐ, and Tsung Zǐ, who are Taoists, criticize the government and consider it a kind of unnecessary evil that has no function except for increasing the complexity and adversity of affairs. Therefore, they vote for a minority government, advocate the absence of a dominant central government, and prescribe a conformity between Man’s political conformity with a decentralized government. By contrast, Confucius, Mensius, Tung Chung-su, Han Fei Zǐ, and Chu His consider the government to be a necessary good with major ethical-political duties.

Moralizing politics means regulating political, social, economic and cultural relations based on ethics and justice. Political ethics seeks to bring moral dos and don'ts into politics. Using an analytical-descriptive method, this paper deals with the relationship between ethics and politics from the perspective of Islam, and through this reviews the political life of the Holy Prophet and Imam Ali the Commander of the Faithful (PBUT). Institutionalizing ethics in politics, this paper explains the transcendent view of Islam on ethics, which, in particular, has been clearly observed in the political life of the two Infallibles who have ruled. From the governmental and political life of these two Infallibles, it can be concluded that the Holy Prophet and Imam Ali the Commander of the Faithful (PBUT) institutionalized the unity of morality and politics, since the political power in Islamic is based on morality and humanity. Various manifestations of the integration of ethics and politics can be seen during the fifteen years of the rule of the Holy Prophet and the Commander of the Faithful (PBUT).

The present article studied a tolerance-centered management approach emphasizing Islamic texts. The findings on the basis of narrations show that tolerance within an epistemological-normative paradigm is organized by interpersonal, social and political interactions. That is regarded as a virtue, ethically speaking; and necessary, politically speaking. Tolerance is a social and political discourse, political philosophy based on nobility, right to live, removal of inequitable discriminations, controlled interaction with political opponents, and commitment to the freedom of citizens. All the narrations on kindness fall into six categories: First, intellect, wisdom and knowledge are the head of kindness. Second, kindness is half of religion. Third, kindness is half of good living or “luxury”. Fourth, kindness is an appropriate bedrock of using opportunities, and an important factor to change the treats into opportunities. Fifth, kindness is a factor to achieve goals. Sixth, kindness causes increase and blessing in society, and whoever deprived of it is deprived of goodness.