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

According to some researchers, one of the ways to gain knowledge is nature. According to them, instincts are not exclusive to tendencies, and humans also have innate cognitions. The issue in question in this research is moral issues. The question that needs to be answered is whether there is an innate perception of moral issues. Many experts have examined and rejected or confirmed the innate knowledge of moral issues. Among them, we can mention Allameh Javadi Amoli, may God protect him. The purpose of this research is to examine the nature of natural affairs and natural cognitions in relation to moral issues from the perspective of Allameh Javadi Amoli with a descriptive and analytical method. The results of the research are that there is an innate knowledge of some moral issues, and the criterion for innate understanding is not the existence of knowledge at the beginning of creation, but the fact that the issues are obvious and primary. In other words, by nature, human being imagines the two sides of the case, even though they are not self-evident, and acknowledges the relationship between them without the need of reasoning. Also, the problems of some opponents of the innate knowledge of morality, such as the relative nature of morality, the equality of nature with instinct, and the equality of morality and manners are not correct.

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.

Environmental crises and the danger of extinction of various and rare animal species have affected many societies, including Islamic societies. One of the most important issues leading to these crises is due to the hegemonic approach of man and modern civilization to nature and its manifestations such as animals. What is surprising is that Muslims in the past of their civilization, based on their original religious and ideological values and values, have made a sincere effort to protect the environment and treat animals very progressively. For Islam and Muslims, nature was the manifestation of divine craft, and respect for its manifestations, including animals, was the duty of every Muslim. Hence, a special environmental ethic was formed in Islamic civilization that evoked in the Muslim person a sense of respect and affection for animal life. The practical result of this cultural-civilizational approach was a certain way of interacting with animals, the treatment of which was accompanied by compassion and kindness to animals, these companions of human earth travel, and friendship and tolerance with them until they reached the divine carpenter.

In this article, the author claims that Kant can justify the importance of ethics for protecting the environment, based on the promotion and improvement of personality and the creation of a more general environment for human flourishing. Kant's human mind requires that we protect nature, because nature helps us achieve our goals. Also, based on Kant's human mind, we are obliged to protect the environment for future generations. In addition, Kantian ethics shows how nonprofit approach to nature (whether it be aesthetic or otherwise) can help us to develop as a moral entity; hence, we should not only consider the environment as the source of raw materials for Man imagine When we, regardless of our own interests, respect nature, we can strengthen the kinds of attitudes that contribute to the growth of moral virtues. Consequently, Kantian ethics can extend the organization of the complex ecological ethics system based on the humanist principles.

Explaining the nature of "moral obligations", is the main purpose of Mr. Sadiq Larijani`s theory of moral philosophy. He believes that from the aspect of ontology, moral obligations are actual obligations that a man understands them in nature. Pertaining to these obligations are the essence and nature of the action that are placed in the world of substantive appointment. From the viewpoint of semantics, these actual obligations have the possibility to be exposed in two ways of declarative and originative. Also the method by which these obligations are recognized from the view point of semantics is the unity of the nature of the action with the essence of the man and in the same manner, recognition of the nature of those obligations. Along with describing Ayatollah Sadiq Larijani`s views, this paper attempts to analyze his remarks as awell. Being based on the basis of the essence, this theory has some faults with the essence originality. Also, not analyzing the obedience and disobedience to God and issuance of an act of obscene are other problems facing this theory. Eventually it is mentioned that from the view point of monotheistic in the moral philosophy, all the moral obligations must return to God.

Is it feasible to attribute an expression of ethical theory of natural law or nature-oriented Ethics to Allameh Tabatabai? After studying his thoughts and ethical principles, it is concluded that Allameh Tabatabai is one of advocates of classic expression of this theory. Along with considering the natural capacities of human and public or engendering (Takvini) Guidance principle, he establishes an ethical system based upon nature in four major steps. In first step, he analyzes human’s natural needs. In second in order to resolve the needs, he defines elements such as desires and potential capabilities of human being or engendering devices and tries to provide conditions for ethics which are based upon human being’s natural and basic needs. In third step he defines an utmost for these desires until all of desires in various levels tend to them. In fourth step, Allameh brings up a factor which is an observer to desires and directs them to the defined utmost. The main purpose of this article is analyzing this viewpoint of Allameh Tabatabaii. Information and data of the article is collected through library research method and its processing through analytical and citation method has been performed, i.e. in referencing Allameh’s thoughts, the method is citation and in explaining the content, the method is descriptive-analytical.

Dis cussion about ethics is one of the most important and practical issues in the history of human’s thought and has long occupied the minds of thoughtful. (ravaghian) stoicism as the most lasting group in the history of philosophy. Focused all their ambitions and comments on ethic and their impact on this field broke the boundaries of place and time. This perspective on ethics like other ethical views is influenced by the social status and philosophical views. The arm of this paper is to examine ravage hian’s social status and their ideology and also to make clear explanation of stoic’s moral. The results snow that stoicism which affected by some metaphysical point of views leads to determinism. Besides, stoicism accepts somewhat authority and limits it to inner human’s manner. Then with reference to this limited power invites to accept destiny and persuade to make adaption with nature. So try to make human being calm. There are lots of fundamental critics on this perspective in a way that this ethical manner is not able to resist on these critics and challenges.

The Stoic have taken advantage of philosophy, logics and physics to explain the principles and doctrines of their ethics. They consider ethics as a practical science and use “empirical matters”, “cause and effect” methods between phenomena to prove their fundamental method. It is one of the reasons which show that, the Stoic consider natural laws to show their moral matters. Such as the other schools like Plato and Aristotle Metaphysics, the Stoic pay attention to the ethical problems as, good, bad, virtue, and meanness to demonstrate their principles of ethical philosophy. However, they explain their matter by general natural law. They justified these problems according to the nature law. By fundamental principles they concluded that, adaptation to nature is positive and, opposition to these laws has negative values.The nature of everything is in that it follows the behavioral patterns and structures which the nature of universe or its Creator has situated in their nature. Since they believed that everything occurs according to the nature, and governed by cause and effect principles, things must act based on and in accordance with the nature.The Stoic’s universal views affected their ethics dramatically. In fact, they have used philosophy, naturalist philosophy, and epistemology’s discussion for their ethical principle stability since they justify their main ethical principles and even their epistemology according to the external cosmos. The research method is analytic, descriptive, and explanatory; and the Stoic's fundamentals of ethics have been explained based on their views on man, universe, nature, and God.

Moral teachings always constitute a great part of the religious and celestial books. A special attention to moral self-edification and human high values in those texts demonstrates the importance and high status of morality in religions. Accordingly, the philosophers have always guided human beings towards self-edification before learning other sciences. On the other hand, however, this enterprise and enjoying its results and, in other words, acquiring felicity and achieving it – which is the true subject of ethics – are dependent on the "possibility of changing human's temperament". In other words, if human beings are not able to change their temperament, or if human's temperament is immutable due to some reasons, moral teachings and drawing attention to them, and in fact the ethics, will be useless.Accordingly, most Muslim philosophers, who have dealt with moral discussions as well, having stated the priority of ethics over other sciences as well as its benefits, have put forward the possibility of changing one's temperament. Among them, Ghazali and Jalal al-Din Dawani have dealt with this issue by mentioning transmitted and rational reasons and discussing various views and doubts on it.Having explained the views of these two philosophers on the possibility of changing one's temperament, the present article will state and discuss the reasons and evidences put forward by each of them.