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

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.

Moral responsibility to other human beings is one of the fundamental issues addressed by moral schools and philosophers. The present study, using a descriptive-analytical method based on Kant's view, addresses the question of what is the concept of moral responsibility and from the perspective of conscientious objectors, what is the position of others in moral relations and responsibilities and why the moral agent has moral responsibility to others. Based on the explanations and evaluations, it became clear that conscientiousness, unlike other theories, has a more coherent approach to the concept of moral responsibility. Conscientiousness emphasizes the role of actual goodness along with the present goodness on the role of moral duties by emphasizing the issue of merit, competence and merit of the moral agent. In a general sense, conscientiousness has a more coherent approach to the concept of moral responsibility than moral theories, and considers issues such as entitlement, authority, rationalism, dignity, and merit. In his moral theory, Kant addresses many forms of conscientiousness, including rationalism and elitism in the field of ethics, but he seeks to bring ethics from popular sentiment, experience, and wisdom to the rational foundation, and accordingly to responsibility. Draw a morality based on merit and merit.

As a subjective basis of all actions, happiness is one of the most important concepts in ethics, .However, according to Kant's ethics, this concept cannot be a foundation or motivation for general and absolute ethics. The aim of this paper is to investigate why happiness is ignored in Kant's ethics. It begins with the definition of happiness and then considers the critiques and the principles of Kant's ethics that are in contrast with seeking happiness .At last, the paper is concluded with some criticisms. The aim of ethics is setting categorical and unconditional rules which the experimental principle of happiness cannot provide. Emphasizing on the objectivity of the rules of man’s intellect, Kant’s formal ethics regards paying attention to experimental end and matter as harmful.. However, happiness is a subjective and personal issue whose provisions can neither be general nor do they necessarily result in happiness, because happiness is often provided by nature. The most important critique to this kind of ethics is denying the role of seeking happiness as a motive for moral action. Moral actions need either the support of God for its obligations and prohibitions or the consideration of personal happiness, both of which Kant's ethics lacks.

Comparative studies of religions, in addition to its function in enhancing the adherent's knowledge about each other eliminate many false perceptions. On the other hand, it can be applied to prove the ultimate truth of Islam in a scholarly manner and beyond prejudice. Meanwhile, family as a basic social institution with great influence on the promotion of society has always been paid attention to by religions, prophets and divine scriptures. It's because applying any social changes requires special attention towards this seemingly small but practically great and influential social unit. Given the importance of this issue, the present paper, using scientific-comparative approach, seeks to identify the ethical duties of children towards their parents based on the teachings of Quran and Bible (Old and New Testaments). Children's ethical responsibilities towards their parents as reported in the Bible can be summarized in six different concepts: reverence, obedience, care, tribute, and support in senility, while in Quran these duties have been expressed under seven subjects: reverence, benefaction, obedience, courtesy, care in senility and support and prayer. The research has been done based on library method by referring to scriptures, although some of their exegeses for more elaborations have been applied as well. Based on the findings of the research, there are many similarities between the Quran and the Bible in this regard, for instance: children have commitmenttowards their parents, they are required to obey them in all cases except for their invitations to committing sins, parents are entitled to some rights even after death which should be fulfilled by children and …. There are some differences though, such as: in all Quranic verses Allah plays a dominant and pivotal role, special attention has been paid to mother in Quran while in the Bible, father has greater significance, in the Bible, harsh punishments have been mentioned for the children disobeying parents while in the Quran there is no mention of them and ….

Immanuel Kant, the influential philosopher of modern time, has been regarded as a turning point in the history of western thought. His critical views indicate his great and precise attempts and make him one of the best thinkers of the modern era. In recent years, there has been increasing attention from thinkers and experts in various fields towards Kant's views which shows the significance of this philosopher.Kant has influential works in both epistemology and ethics and as a result his works are regarded as one of the most coherent and systematic works among scientists. Thus, to appreciate his views in ethics and religion, one should master his other ideas in the field of epistemology and philosophy of science as well.As it is inferred from his views in ethics, Kant supports deontological theory in ethics. In short, he believes that only acts that are done to fulfill a duty and task are counted as moral and the ones done because of the doer's interest or willingness cannot be valuable or ethical. In this essay I will try to explore the development of Kant's views and the way he ended up to this theory in ethics. Also, I will try to clarify the question that whether or not he was really in favor of deontology. At the end the relationship between his ideas regarding epistemology and ethics will be briefly discussed.