جستجوی مقالات مرتبط با کلیدواژه "عقل" در نشریات گروه "اخلاق"

Research in the field of sources of Islamic ethics is one of the necessary issues. In this regard, the investigation of reason as a source and its relationship with the moral rules of religion from the point of view of Ayatollah Javadi Amoli, the problem of the research was put forward and investigated with descriptive-analytical method. And the findings and results of the research were shown: among the basis of the problem of the present research is that the intellect can understand without needing anything else from outside the moral proposition and the principles of good justice and badness of injustice and other moral cases that are branched from it. and the Holy Sharia also acknowledges that a person with a conscience understands the good and bad of many moral matters. After proving the basis of the understanding of ethics by reason, the issue of the relationship between Sharia and reason in determining moral rulings is raised, which is expressed in two general ways: compatibility and conflict: for example, based on Ayatollah Javadi Amoli's view on the compatibility of reason with Sharia, Reason is a standard for moral rulings, and rulings that are generally against reason are discarded. Also, reason, with its role as a beacon in receiving moral rulings as a guide, recognizes the path of creation to morality. In the assumption of the conflict of reason with the moral ruling of Sharia, as an example, sometimes the conflict of reason is with the appearance of narrative evidence,

The question in this research is whether a narration of this theory can be attributed to Mullah Sadra? The findings of the research conducted by analytical and citation method show that although Mullah Sadra did not explicitly speak about the theory of natural law in his works, but by relying on his philosophical and anthropological foundations, an explanation of ethics is reasonable in his works in five steps. In the first step, he bases morality on the inherent desires and tendencies that based on the structure and structure of human beings and considers them necessary to meet the natural needs of human beings. In the second step, considering the purposefulness of human desires and natural tendencies, he considers poverty and man's innate need for absolute perfection and nearness to God as the cause of man's movement and motivation towards goodness and perfection, and explains the level of morality based on the degree of nearness to absolute perfection. In the third step, it emphasizes the capacity of the natural intellect and other carnal powers and divine revelation to direct the moral path arising from natural needs towards the true end and nearness to God. In the fourth step, he explains the course of human movement from primary nature to secondary nature. in the final step, he has considered the criterion of morality in accordance with human nature and in line with the final goal determined in the second step.

In the ethics, human’s freewill deeds, good characteristics and traits, and moral vices of the self are discussed, and the ways of self-purification are expressed. In the meantime, the quality of the actions of sensual forces has a direct impact on the quality of one’s ethical life. The importance of this issue is that morality is not separate from man, but is the maker of his real identity and his real I. Allameh Tabataba'i, with emphasis on the originality of the sensual forces and its role in the quality of issuing moral act, offers an anthropological approach to the field of ethics. In this approach, all ethical concepts are summarized in the concept of "moderation" and the path to moral training and liberation from vices is described as moderation in the inner forces of the self. He describes the place of the perceptions of practical reason unmatched; but since Allameh's anthropology is not separate from his theology, while linking these two foundations, using the teachings of the Quran, finally, he adopts the "monotheistic ethics" approach and introduces it as the most comprehensive ethical approach to pre-Islamic moral schools. The method of this article is analytical and using library data

Most of the research have done in the field of education in the past twenty years has been in the tradition of analytical philosophy, and the most challenging one has been the denial of meaning and the possibility of religious education. Analytical philosophers of education, such as Hurst and Peters, emphasize free education and consider religious education as impossible, because it lacks the characteristics of being measurable, generalizable, and transferable. Their attitude to education is derived from an approach they have on the forms of knowledge; given this attitude, the knowledge is a matter whose principles are interdisciplinary and whose validity is abstracted from operation, not external. Their claim to reject religious education goes back to the indeterminate cognitive status of religion, the scientific nature of education, and the lack of rationality in religious education. In this study, the theory of revelational rationality, as a theoretical basis, is responsible for answering these problems. The findings of the study show that education and religion, because of their common theme and purpose, make a conceptual and meaningful combination. Religious education can also be established through the demonstration of religious science and the delineation of rationality. Religious rationality, by rejecting the implicit or persuasive view of the goal of education, introduces the revelational reason as the criterion of value and prosperity, neither the actions of rational people nor justified efficiency.  Also, the charge of lack of rationality in religious education that leads to a method of indoctrination, not education, is removed by addressing the religious meaning of indoctrination.  In this study, the human rational structure is identified with two aspects self-government and non-self-government, the first of which is associated with the will and the second with the validity of revelation.

The debate of moral foundations is one of the important issues in the sphere of ethics. So, the authority of reason or religion for moral values has always been debated. The article shows that the moral values have the moral authority. This view is supported by the Bible and Christian theologians. In fact, Bible's values are the same values of reason. This interpretation of autonomy can be considered the line between Kant's theory and the theory of the divine. The author believes that the belief in the moral autonomy can provide non-partisan platform for dialogue between cultures and religions.

Most of the viewpoints toward theology and ethics are based upon determining the criteria of the goodness and badness. Fakhr al-Din al- Razi’s viewpoint is that the criteria of the goodness or badness of human actions is reason and that of God’s actions is the Islamic Law (Sharia). His point of view is especial and unique. In this article, firstly the Razi’s proofs in distinguishing the status of reason in human and God’s ethics and the cause by which he turns to such viewpoint are explained. Razi’s proofs advocating the Islamic-law legitimacy of goodness and badness of God’s actions are divided into three categories: duty, creation and determinism dominated on the universe. In the next step, Razi’s proofs will be evaluated and criticized through analytic-critical approach. And finally by rejection of Razi’s theory we conclude that the criteria of epistemology in goodness and badness of God and human’s actions is equal.

The study of the relationship between intellect and ethics is one of the unavoidable philosophical discussions regarding ethics. Moreover, Farabi is also considered to be one of the most influential Muslim philosophers in the field of ethics. The present paper seeks to answer the question “what is the role and significance of intellect with regard to ethics?” To this end, first, Farabi’s perspective on the theory of intellect will be discussed. Farabi’s theory of intellect is based on the connection of human intellect with the immaterial world which is mediated by the agent intellect. Next, the concept of ethics as well as the goal of ethics, which is felicity, from Farabi’s viewpoint will be discussed and, finally, the role and significance of intellect concerning the achievement of felicity will be discussed in detail from different perspectives. It is noteworthy that, in Farabi’s school of thought, felicity is not a simple and primitive concept; rather, it is a compound concept, for the discerning of which, its relationship with other concepts such as willpower, freewill, pleasure, knowledge, instruction and correction must be clarified. Thus, following the presentation of the definition of the concept of intellect and its different kinds from Farabi’s point of view, the manner in which it will emerge and influence each of the aforementioned concepts will be specified. It will be discussed that, contrary to some of the philosophers of ethics, Farabi has considered a very significant role for intellect in ethics and he has depicted this issue through various ways and different concepts.

According to Søren Kierkegaard, ethics happens at the religious stage, which is the third stage of life, and its fundamental element is submissiveness to the categorical imperatives of the religion. Moreover, general, common and intellectual values are totally irrelevant in ethics. Further, based on the Asharites’ standpoint, ethics is characterized by the element of good and evil and by the religious, divine and legal duties, as opposed to the good and evil and the inherent and intellectual duties. Hence, neither in Kierkegaard’s standpoint on ethics nor in that of Asharites does intellect play the role of the ethical criterion, ethical knowledge, ethical duty or ethical motivation, and these stages all belong to religion. The present paper aims at reviewing the religious ethics of Kierkegaard as well as that of Asharites and will also explain their differences in their common approach. While the Asharites initially derive the ethical indications and rules from religion, Kierkegaard basically believes in the indication and the rule of intellect; however, the categorical imperative of the religion causes the indication and the rules of intellect to be suspended. Furthermore, contrary to Kierkegaard who derives the valued and necessary concepts of ethics from intellect, the Asharites’ version of ethics is dependent upon religion even in the domains of ethical meanings and concepts.

This world and the other world are the two best Divine Order with different rules that human as a rational creature and the owner of the will, find himself responsible in both. He must choose between two worldviews of life, the choice which specifies his existential status: either he should believe in the connection between this world and the other world - as it is indeed – or believe in separation and confine himself to this transitory world. He should practice in this world under the rules of the other world, which are the same as the norms of ethics, or organize his life merely under the natural rules of this world. This choice and decision making is based on conflict in human inward, which is called "Intellect and Soul Conflict". Soul belongs to this world and intellect belongs to the other world, each of which leads human to its own direction. This research is to introduce and prove the other world as the ethic rules.

When the question of self-control is raised, many people think of self refinement, mystical journey and its concomitant difficulties. They consider self-control as a very difficult task which needs a spiritual master or guide, and it is beyond the ability of ordinary people. The present paper tries to explain the concept, significance and ways of self-control through controlling the mind, heart and limbs and organs. Using a new approach to address this question, the researcher believes that self-control can be realized and attained by means of controlling the mind, heart and limbs and organs in spite of the concomitant difficulty. It is possible to attain self-control if it is looked from this angle, although it seems necessary to refer to a spiritual guiding master to achieve a high level of self-control.

Moral value of an act has some special conditions according to Allama (RA). Some of these relate to the action but some others refer to the subject who does it. Including provisions relating to the subject; wise and knower، being autonomous، motivated by a divine power، and therefore have a moral understanding. So this subject''s ethical responsibility based on these different conditions and he has no ethical responsibility everywhere that these conditions are not provided. Allama Tabatabai (RA) given these conditions has been spoken about significant role of human characteristics in morality. This article tries to explain the situation to the morality of an act، by explaining the vision of Allama (RA). The method of research is Analytical- described one in this paper and some of the verses and traditions are used as merely confirms to claims.

An Introduction to the cultural ethical instructions of “love” in the Sohrevardi’s thoughts Majid Yariyan* Elham Alijula* Abstract Sheihk Ishrq (The master of illuminism) views the concept of “love” through a philosophical and mystical perspective. He considers love to be born out of intellect and to be the concomitant of grief، a concept without which one can never reach the perfection. According to his view، love is an excessive affection current in all elements of the universe. Every being، whether luminous or non-luminous، accesses a certain portion of it. Love is a mediator among all the creatures in the world. The initial phase of love is cognition and affection and its ultimate point is annihilation in Allah. Based on his attitude، love would result in a number of cultural and ethical outputs such as: seeking perfection، ignoring worldly life، fighting against the evil and desires، seeking unity، tendency towards intellectualism، patience and perseverance، commitment to right acts، seeking cognition and worshiping God. Keywords Sohrevardi، Love، Illumination، Intellect، Good، Grief، Cognition، Affection.

Mullā Sadrā and Motazili Qādī 'Abdoljabār are two Muslim scholars who have discussed the philosophy of ethics and paid special attention to the role of intellect in ethical issues. Some of the applications of intellect in ethics from Epistemological perspective mentioned by these two scholars can be included in the following four categories: 1- Intellect is applied in the perception of ethical principles. 2- It can be used to identify the ethical values. 3- It is also used to decide over expediencies and inexpediencies of the actions. 4- Intellect is a device to encourage the agent to acquire ethical virtues and prevent him from doing vices. This essay discusses the viewpoints of these two scholars regarding the four mentioned applications of intellect.

Morality and freedom are among the fundamental human apprehensions and the most basic human needs, which have gained an important place in our lives and society from a long time ago. These issues have gained multiplied importance in the contemporary public debate, and has attracted the attention of many contemporary thinkers. Regarding the importance of the concepts of morality and freedom lity and the need for them both by individuals and society, in the current article the writers will investigate the mentioned concepts. We will discuss the literary works and speeches on this subject from Emam Khomeini, as the greatest symbol of free thought and freedom and morality in the current world. On the basis of his writings and speeches, the findings on the interpretation of the concept of freedom and the relation between freedom and morality will be discussed. In his view, freedom is the condition for morality, which provides space for the nourishment of morality in society, and thus the foundational condition for a moral society is freedom. Besides this however there shouldn’t be a boundless freedom and it should be limited by morality and law.

Misbāh al-Hidaya which is one of the mystical text of the seventh century and written by 'Izo al-Din Mahmud Kāshani, includes a section regarding moral behaviors. It is stated in this section that the mysticism and morality are equal and consequently all the virtues of this world and hereafter lie in morality. According to a recent ethical analysis, the morality stems from five agents: purification of nature, good habit, wisdom, faith and monotheism. The author of the book extracts moral behaviors, confirmed by mysticism, from prophetic sayings and scholar's opinions and concludes that the ultimate goal of religion is to preach moral behaviors. He lists the most important moral qualities which are also recommended by God as: truth, altruism, being content, humiliation, patience, forgiveness, beneficence, cheerfulness, delight, and affection. He points out that these ethical principles can solve the individual and social problems in today's world.The present essay would point to the ethical discussions presented in some early mystical works and then provides the readers with a report on the morality section of the book Misbāh al-Hidaya.