جستجوی مقالات مرتبط با کلیدواژه « اخلاق کاربردی » در نشریات گروه « اخلاق »

Today's entertainment affects its audience with multiple functions. Examining this influence, which is sometimes favorable and sometimes unfavorable and accompanied by moral challenges, is important and necessary in childhood, when a person's personality undergoes sometimes irreversible changes. Considering that he is in charge of valuing human actions, it is practical knowledge in challenging cases; The leading research with a descriptive analytical method seeks to clarify the functions of entertainment in the age group of children from the perspective of Islamic ethics.In this research, it was found that among the functions of entertainment in childhood are happiness, education, flourishing of talents, discharge of disturbing emotions, relaxation, self-discovery, psychotherapy, strengthening of group work and transfer of values. Some of the considerations of Islamic ethics for the correct use of the mentioned functions are: not promoting profitism, consumerism, false need for entertainment and not paying too much to passive, imaginative and solitary games.From an Islamic point of view, teaching and educating children with entertainment is more important for children under seven years old; Also, entertainment is the source of nurturing and developing some of the child's talents, such as intellectual development or creating moral traits in adulthood. In the teachings of Islamic ethics, it is recommended to joke with children, the main effect of which is to relax and release emotions, and as a result, it helps in self-discovery and psychotherapy in children; Also, based on these teachings,

Moral development, which includes the field of voluntary actions of a person, deals with the growth of a person in the aspects of cognition, behavior and emotions. From the point of view of psychologists, it is to accept or reject the rule that all human beings have special psycho-cognitive characteristics, they play an interpretive role in explaining the moral relationship and gender. For this discussion, the issue of the relationship between gender and moral space, place and conflicts of opinion is located. This article, using a descriptive analytical method, compared the relationship between gender and moral virtues with an applied perspective from the perspective of Kohlberg and the Holy Qur'an and came to the conclusion that Kohlberg considers moral behavior and thinking to be linked and believes that those who lack moral judgment have They are higher, more moral than those who have less discernment. He believes that moral development has five stages and women do not go beyond the second stage in terms of diagnosis and behavior. However, in the teachings of Islam, the achievement of moral space is the same for women and men, and the results of the research show that women and men have the same characteristics as men in four aspects of moral development description, the roots of moral development, the tools that help moral development, and the output and result of moral development. are. and the interpretations of the Quran are the same in all four fields.

Among the concerns and solutions to strengthen and empower the university system in the Islamic society, is the explanation of the components of practical ethics for the education of a Mahdavi student and in accordance with the ideal of the divine city. Various factors can play a role in realizing the survival and continuation of this issue and help and prepare the academic community for the real crystallization of this goal.In Mahdavi's dream city, the possession of stable, practical, desirable and ideal Islamic morality is one of the few concepts that has been given special attention and emphasis, and it provides the interests and interests of its members and causes the establishment of social order and security and the development of individual and social justice. Believing in the truth of this issue can gather people around its axis and bring them together to achieve a unified goal and give them a single identity, and then strengthen social power and consolidate social connections in the scientific and academic community. this article with a descriptive-analytical method and based on a practical approach, with the aim of showing the possibility of realizing and creating a desirable moral and Islamic society and educating the ideal and necessary Mahdavi student in the field of the social system of the waiting society and the age of absence, to explain the potential and capacity of Mahdavi thought in We have strengthened and consolidated this approach based on the programs and teachings of its divine and spiritual utopia.

The ethics of belief deals with the moral norms governing the belief and maintenance of mental beliefs. Inferring a jurisprudential ruling is one of the jurisprudence's optional mental actions in the field of believing and maintaining jurisprudential beliefs (rulings). According to the ethics of belief, there are moral requirements to believe in a binding ruling and jurisprudential situation. But what are the requirements and moral principles governing belief in jurisprudence as a voluntary mental process? So far, there has been no discussion with this title and issue about jurisprudential beliefs. In this article, an attempt has been made to capture and introduce several views and general theories about the ethics of jurisprudential beliefs from jurisprudential discussions. Three general views about the ethics of jurisprudential belief can be used from the words of jurists; 1. The virtue-oriented approach emphasizes on the sanctity of ijtihad and considers an inference to be moral and correct, which is in accordance with moral virtues, 2. The duty-oriented approach on the way of human relationship with God, which is in the way of a slave and a conventional master or beyond that (theory of obedience) ) emphasizes and explains the general norm of the ethics of jurisprudence based on this, 3. The last approach is also consequentialist and emphasizes the goals of jurisprudence in setting the general norm of the ethics of jurisprudence.

Based on the approach of applied ethics, "self-esteem" is a feeling of worth and capability. Since self-respect is the most important gem that God has given to man, and this important feature is given only to the best of creations, and it is one of the differences between man and other creatures, and this moral virtue is the driving force of other virtues in the application of ethics and makes man in doing Ethical programs help, therefore, explaining the components of self-respect in schools of psychology and the teachings of the Quran and Hadith, and finally discovering the psychological components of self-respect based on the Quran and hadith sources with an emphasis on practical ethics, is a suitable ground for developing ways to strengthen it. With the Islamic approach, it provides that the strengthening of self-respect with the Islamic approach does not have many disadvantages of the strengthening of self-respect with the secular psychological approach.This article has analyzed the concept of self-respect with a descriptive-analytical approach from the perspective of schools of psychology and the teachings of the Qur'an and Hadith, in order to discover its psychological components with an emphasis on practical ethics. These components are things such as self-worth and self-respect, self-awareness, feeling happy and prosperous, having a purpose in life, playing a role and making an impact in the social environment, adhering to divine and human principles and standards, and the ability to rely on divine power.

In this study, in the manner of applied ethics, the virtues and vices of applied ethics of employers' dealings with workers (both conventional workers including employees and any subordinate workforce) are expressed in two separate parts.In the history of work and labor, employers have dealt with the workforce under their control, including term workers and employees, slaves and servants, and the like, with two methods of anti-ethical and inhumane treatment or ethical and humane treatment. In the biographies of the Prophet and Imams Huda (peace be upon him) and Fahawi in the texts of Islamic ethics, contrary to the anti-ethical and anti-human approach, they always emphasized on preserving and enhancing the human dignity of workers. Kissing workers' hands, eating with them, avoiding blaming them and using respectful titles for them are important examples of this issue.Taking part of the duties of the workers, hastening the payment of the workers' wages, taking into account the physical characteristics of the workers, forgiving the possible vandalism of the worker, reacting better to the kindness of the worker, reducing the punishment of the worker, observing the psychological points in paying the worker's wages, respecting the worker, observing the hours. Workers' work, division of labor, making contracts and determining working hours and wages, proper treatment with humility and gentleness, and livelihood security during the period of disability are among the moral virtues of dealing with workers, which are specified in the lives of religious leaders and moral books. .

The materialistic lifestyle of today's man has proposed entertainment as an escape from problems and to reach the alleged ideals of the new human civilization; However, according to many critics, this popular issue has also faced challenges and harm to humans. Since examining the Islamic point of view to overcome the challenges in this field is a worthy matter and as the knowledge of ethics and specifically practical ethics is responsible for valuing human actions, in challenging cases, this article, with a descriptive-analytical method, seeks to determine the necessity of entertainment in the Islamic lifestyle from the perspective of the ethical teachings of Islam. In the current research, from the application of Islamic ethics teachings on entertainment, these results were obtained that: the main reason for the need for entertainment in the Islamic lifestyle is not the industrialization of societies or things such as instinct, hedonism in the sense of what the hedonists say or religion, but The main source of this need is human nature; Based on this, it is necessary to deal with entertainment in the lifestyle to such an extent that it can be considered as one of the basic components of a wise life and not devoting time to it is considered an irrational and reprehensible behavior; However, entertainment should not be done in an extreme way and in such a way that it causes people to neglect their other important activities.

The subject of moral value is one of the important topics of moral philosophy, and the existence of different schools is the result of the conflict in this issue. One of the most necessary issues is the topic of what value is, which acts as a basis for inferring the rules of applied ethics, and after explaining it, one can discuss other issues of moral value and justify moral propositions based on it. Investigating whether moral values exist in the real world or they only have a mental existence, then whether the existence of these values is independent of human desires and inclinations or dependent on them needs to be investigated. After that, it is necessary to talk about whether it is possible to gain knowledge about values and what are the ways of knowing. Therefore, in this research, with the method inferring from the texts and a descriptive-analytical approach, this issue is considered from the perspective of the late Maleki Tabrizi, due to the attention of contemporary scholars to his works. According to his principles and point of view, in examining the rules of applied ethics, it should be noted that moral values are real things in the world that are independent of human feelings and desires, and to know them, revelation, reason, and experience can be used.

Today protecting the environment in time of war is one of the most serious concerns of mankind and environmentalists, because the environment is severely affected by the parties involved in times of war, and also these cause irreparable damage to the environment. The true religion of Islam for has important instructions and recommendations protecting the environment, including plants and animals, and, Islam considers causing damage to the environment to be unlawful. But, sometimes it is necessary ignore the idea of protecting the environment or doing things which seem unbecoming during the war if the aim is saving lives or defeating the enemy. In fact, sometimes a warrior is left with two moral choices and has to decide which one to choose. What is his duty, then and which are should he choose? The article addresses this question and examines instructions of Islam in this regard. Based on descriptive method a library study, the present article discusses the environmental problems that arise during the war and suggests a solution to them based on Qur'anic verses, narratives and other sources.

Extensive propaganda and the many mechanisms of today's persuasion and, of course, the desired and undesirable effects on the audience are not hidden. This research is based on ethical approach and of course on descriptive-analytical method. In the verses and narrations, the process of religious persuasion is analyzed in terms of communication elements, it proposes three ethical requirements in the field of propaganda and persuasion. The persuasive intellectual-belief, motivational and behavioral coordination with the persuasive message. The first ethical duty of a persuader in the field of education and religion. Which is related to the persuasive element Observing the right to choose and addressing the audience is another ethical necessity That should be considered in the persuasion process And if the compulsory acceptance of the audience is convincing, He has gone astray into persuading anti-morality We also need to hire legitimate and desirable tools in the message packaging axis, There is another moral necessity in religious persuasion The explanation of the above three essentials distinguishes the fundamental difference between the persuasiveness of the verses and traditions confirmed by most of the persuasive methods available.

Undoubtedly, the most important function of the religious preaching is to deliver the faithful message to the religious community honestly. This function sometimes faces ethical challenges or dilemmas, placing the sum at the cost of two or more ways of making ethical decisions. This article aims to address some of the most important challenges of honesty in the field of religious preaching. To this end, the most important texts and resources written on the promotion of religion were referred to, and their content analyzed qualitatively. The findings of this study showed that honest advertising is sometimes at odds with the personal interests of the preachers, sometimes attracting maximum audiences jeopardizes the honesty of the preaching, sometimes weakening the merits and qualifications of the preacher. The mission of religion can also be one of the reasons for the lack of integrity in the promotion of religion.

One of the major issues facing international communities in international armed conflicts is capturing and dealing with prisoners. There are some agreements such as the Geneva Conventions, July 27, 1929 for acknowledging the rights of the prisoners, which the signatory countries are required to comply with. The religion of Islam also has important rules and regulations for prisoners, and failure to comply with these rules is considered an international crime. But an important issue that is sometimes faced by a soldier is the conflict that arises when dealing with a war prisoner; the soldier has to choose one side of the conflict, and his choice might create a moral conflict for him. So what is his duty in these matters? Discussing this subject, this library-based research will examine Islamic commands in this regard.

The position of women as half of the population of the world and their role in the social life is the effective and impressive affair, and study of it, given their existential dispositions and capacities, is a necessary issue. The mission of motherhood and training children is one of the particular capacities of woman, privileged perfections and divine mission on the shoulder of women that the complete consideration of it need assigning sufficient time. From one hand, despite the multitude of the ways to gain the real perfection, each person attempts to gain perfection consciously or unconsciously. In this respect, acquiring knowledge is one of the important conditions for attaining perfection and sublimation that need time in the current conditions of the world. As a result, the practical contradiction between exercising the mission of motherhood and attaining knowledge and proficiency for multilateral development of woman appears that is one of challenges of practical morality in the current ages. Therefore, this investigation, using the analytical- descriptive method, addresses primarily, by explanation of the positon of motherhood and attaining knowledge in the revealed code of Islam with the tendency of practical morality, the analysis of solutions for obliterating practical contradiction proper to our today priorities. The result is in two introductory-basic and practical levels include several associate solutions which in the first level are: the correctness of the proper view with natural realities and divine ideology, recognition of dispositions and personal interests, having comprehensive view according to needs. And the solutions for the second levels are: foresight about the choices (time and kind of study), order, planning, management (facilities and time), prioritizing and so on. These factors obliterate the practical contradiction, and attaining it is subject to considering the principle of removing practical contradiction.

Applied ethics research studies, now has reached to the point that attempts to take advantage of all the capacities of natural, human and social sciences to progress its work. Religion and religious thought, In the meantime, have been one of the significant capacities for researchers in this field. To the extent that the question arises whether applied ethics is essentially secular or religious? Due to the presence of religious scholars at the stages of the formation of this discipline, and in the light of the advantages and favors that religious thought can have for applied ethics, scholars have challenged the use of the secular title (especially the extreme meanings of the word) on the discussions and studies of this field. In this paper, while identifying and defining the Islamic applied ethics, focusing on the benefits that religious scholars of ethics have counted for the religious approach, I have dealt with the Islamic approach of Ayatollah Javadi Amoli to assess these benefits and compare them with the benefits of the Islamic approach. A genuine and inspiring attitude with the true presence of religion in human life, a new approach to moral impartiality and its compatibility with religious freedom, the combination of belief in God and the strengthening of moral obligations and a distinctive approach to the well-being and healthiness of the moral agents, are some of the achievements of Islamic approach to applied ethics, which are the results of research in this paper.

This essay explores the nature of applied ethics. It starts by providing a thumbnail sketch of its history. Next، it relates applied ethics to other applied branches within philosophy. Then، in the two subsequent sections، it probes the porous borderline between applied and normative ethics، and afterwards it maps the way in which applied ethics relates to political and legal philosophy. Then، it critically scrutinizes the top-down view of applied ethics that mentioned. The final section distinguishes between different goals of inquiry in applied ethics.

The purpose of this study is to investigate the scientific production in the field of «applied ethics» in the world according is to the citation index ISI. Web of Science (ISI) is most prestigious international databases in the field of science survey research. Method of doing this study was “Panel-Survey” and Applied Research. All researchers in the scientific production indexed citation database (1763 degrees)، the research community is formed. For collecting information، was used advance search in ISI database and all backgrounds in the areas of subject matter، language، country، author، publication year، document type، journal and institutes and top universities worldwide، this area has been identified and analyzed the data. The results showed 61 countries writing papers in the field of “applied ethics” at the global level which the countries of America، England، Canada ranked first to third and Iran was ranked 42. Also، it was found more than 90 percent of the evidence available to show the abuse of the English language is the base language to be English. Keywords: Applied Ethics، scientometrics، citation database

Various forms of relationship such as emotional, legal, jurisprudential and … exist among members of a family. The ethical relationship between wife and husband is one of these relations. This relationship is either initiated from husband or wife and may be described either in terms of positive virtues and what is recommended or in terms of vices and what is forbidden. The focus of this study has been to investigate the necessary ethical conducts a husband must maintain towards his wife. The key question this study seeks to answer is what is the Islamic attitude towards the husband's proper ethical conducts with his wife? And what recommendations are offered in this regard. To answer this question, the Quranic verses and traditions were investigated using descriptive-analytic method. It was concluded that in addition to the emphasis religion puts on wife-husband relationship and the guarantees predicted by Islam, the pivotal principle that Quran strongly recommends is that husbands should maintain proper conducts towards their wives. This principle has been emphasized in traditions too, in addition, some samples clarifying the proper ethical conducts have been expressed, ten of which have been mentioned in this essay.

Celibacy is an integral part of life for every young person that is terminated by marriage and entering a new stage of life. Chastity is the most important moral duty of a single person and has an outstanding influence on the spiritual journey of a young person towards God. This paper aims to elaborate on the meaning of chastity, to explain why it is important and to point out its ethical characteristics on the basis of religious culture. From a religious perspective, chastity, with specific semantic attributes, contains many moral qualities and is inconsistent with many vices. The importance of chastity is to the extent without which it is impossible to move in the direction of human perfection and happiness. Clear explanation of the ethical characteristics of chastity, will reveal that many of sexualand emotional relationships among young boys and girls in our present society are not acceptable. This paper consisting of three parts of definition of chastity, spiritual and ethical values of chastity and ethical characteristics of chastity, tries to elaborate on this subject.

Moral absolutism implies that some values are valid regardless of the individual, place, and time and the comprehensiveness that characterizes it cannot be harmed by what people like or dislike. Regarding the relationship between absolutism and applied ethics two things should be considered: first, the existence of moral competitive conditions together with adherence to absolutism is justifiable; secondly, it is by abiding by this principle that we can reach a solution, because preferring an action is impossible without reasoning and the possibility of reasoning is realized through absolutism. Furthermore, the solution of the problem of competitive condition will be possible if there is a definite aim. According to absolutism, this aim does exist. In order to solve the problems of applied ethics first, the preliminary competitive condition resulting from misconceiving the question should be eliminated by observing all the provisions of the subject matter of judgment. Secondly, if competitive condition remains after having observed all the provisions, then one side has to be preferred to the other by turning to the legal and rational qualitative preferences and thus the problem can be resolved.