In the wake of WWII, how far science and technology may advance and the ethical responsibilities they bring became prominent problematics in philosophy and literature, including Kurt Vonnegut’s novels, particularly Cat’s Cradle (1963), a work of post-apocalyptic science fiction that intriguingly displays the dual nature of science as both creative and destructive. Since the novel deals with the catastrophic potentials of scientific inventions, it provides fertile ground for an ethical analysis based on Gilles Deleuze and Félix Guattari’s Poststructuralist thought, which has not previously been employed to analyze the concept of science in this novel. Considering this and using a descriptive-critical method, this qualitative, library-based study explores how in Cat’s Cradle science actualizes virtual possibilities, comparing it with artistic creation. Based on Deleuzeoguattarian theory, the analysis delves into the ethical implications of scientific knowledge as truth and the (im)morality of science. The results suggest that in Vonnegut’s narrative science is essentially neither moral nor immoral, but rather virtually amoral, since Dr. Hoenikker is depicted as a scientist who, unaffected by morality, recognizes the virtual power of creation in science and represents what Deleuze terms active science. The findings of the study, thus, elucidate the virtual potentials underlying science in the novel, the way it affects the characters’ deterritorialization, its relation to ethics, and its capacity not only to extract functions but also create presubjective concepts and affects. The findings of the study carry significant implications for investigating the nature of science in (post-)apocalyptic science fiction, not least Vonnegut’s other novels.

According to theological discussions, the human mind has special characteristics. Looking at the special meaning of fitra (fitra means a part of the human being's structure) and the triple characteristics (non-acquired, comprehensive, and indestructible), things in the dimension of perceptions, tendencies, and abilities are fitri, and based on that, God and moralities and... are real.Some cognitive science data are in clear contradiction with this premise. In order to defend the fundamental pillar of the production of Islamic humanities, this paper deals with four axes of fitriat and examines them from the two aspects of theology and cognitive sciences, while proving that these are fitri, it has explained their requirements based on the method of the best explanation as well as the proof of ambiguity.

Zoroastrian Middle Persian texts consist of vast and precise moral precepts mostly found in Zoroastrian gnomic treatises, the most comprehensive of which is the Dēnkard, Book VI. The significance of morality in Zoroastrian religion is embedded in its relationship with cosmology and eschatology. Morality is intended to empower human to deliver his expected duties, to reinforce goodness front and consequently, to contribute to the progress of Ohrmaz’s aim of creating the world. Is it possible to recognize certain criteria for Zoroastrian Morality? Can these criteria support enhancement of the goals expected of morality in Zoroastrian framework? To find out answers to the above questions, we have focused our study on the Middle Persian gnomic treatises introduced in The History of Persian Literature before Islam, incorporating descriptive-analytical method. Examining the domain and depth of the moral themes and contents of these treatises, we have found them based on two general criteria: first fairness and justice, second, altruism and mercy. These criteria are compatible with the myths of origin and end in Zoroastrianism, and contribute to fulfillment of human’s duty, reinforcement of goodness in the world, and realization of Ohrmazd’s goal of creation.

Crimes against chastity and public morality represent a serious social and cultural challenge in Iran, particularly with the rise of modern technologies and the expansion of cyberspace, leading to an increase in such offenses. This article examines the current legal and executive measures for preventing these crimes and analyzes the existing weaknesses in the laws and enforcement mechanisms. It focuses on relevant laws such as the Islamic Penal Code and the Cyber Crimes Law, while assessing the challenges in coordination between judicial and executive institutions. Furthermore, the impact of cyberspace on the proliferation of these offenses and the difficulties in controlling and monitoring digital platforms are critically reviewed. Additionally, the study highlights the role of culture and public education in preventing crimes against public morality, proposing cultural and social solutions to raise public awareness and strengthen the role of families and schools in promoting ethicaland religious values. The article also emphasizes the importance of media in fostering public morality and preventing the spread of moral corruption. Finally, recommendations are provided to strengthen legal frameworks and improve coordination between executive and cultural institutions to more effectively prevent such crimes and establish a society with sustained public chastity and morality.

Investigating the place of knowledge in the theory of divine proximity by descriptive-analytical method is the aim of this research; Many Islamic thinkers consider divine proximity as the goal of morality and consider God's knowledge as its necessary condition. But some apply the meaning of God's closeness to God's in-person knowledge; Therefore, they don't consider divine resemblance, dignified proximity, and developmental proximity as the ultimate goal of morality; It seems that although face-to-face knowledge of God is the highest level of divine nearness, and in this case some kind of knowledge can be considered as the goal of ethics, but considering divine proximity to mean face-to-face knowledge of God will cause many people to do not reach the levels of divine nearness. Because many people who perform moral behaviors with the knowledge of attaining God and with the goal of reaching heaven and staying away from hell, will not be in the range of divine proximity; In the event that these people have achieved the limit of morality with their good behaviors, and with the knowledge of God, which is a necessary condition for reaching this level of divine proximity, they have been able to achieve a level of the goal of morality.

The present study was conducted to investigate the role of moral intelligence in the environmental attitude and morality of the students at the University of Kashan. This research employed a descriptive-correlational design. Three standardized questionnaires, including the Moral Intelligence Questionnaire (Lennick & Kiel, 2005), the Environmental Attitude Questionnaire (Gagnon Thompson & Barton, 1994), and the Environmental Morality Questionnaire (Firoozfar et al., 2019), were used for data collection. The statistical population comprised all 5,597 undergraduate students at the University of Kashan, from which a sample of 265 students was selected using stratified random sampling proportional to size. The content validity of the questionnaires was confirmed by experts, and the reliability of the Environmental Attitude, Moral Intelligence, and Environmental Morality questionnaires was calculated to be 0.82, 0.89, and 0.91, respectively. Data analysis was performed using SPSS22 and AMOS software. The findings revealed that moral intelligence has a positive and significant effect on students' environmental attitudes and morality. Moreover, aspects of moral intelligence, including forgiveness, compassion, responsibility, and integrity, were directly related to environmental morality and attitude. Therefore, based on the results of the study, fostering and enhancing moral intelligence is essential for improving and increasing environmental attitudes and morality.

This article reports the first part of extensive research on the ‎nature of God's agency. The two main questions of this research are:‎‎(1) Is God a moral agent?‎‎(2) If so, is divine morality the same as human morality or does it differ from human morality, either wholly or ‎partially?‎Regarding the first question, the author examines three rival theories: ‎‎"God as an autocratic‎ agent", "God as a pragmatic agent" and "God as ‎a moral agent". In this research, the idea of God as a moral agent will ‎be argued for, and the other two conceptions of the nature of divine ‎agency will be argued against. Regarding the second question, the ‎author defends the theory that divine morality and human morality ‎have no difference in terms of their “normative content”, although ‎they have considerable differences in other respects.‎The first part of this research, presented in this article, after stating ‎the preliminaries, deals with the theory of “God as an autocratic ‎agent” and critically examines some of the arguments made or that ‎could be made in favor of this conception of the nature of God. The ‎second and third parts of this research, which will be published as ‎separate articles in forthcoming issues of this journal, will elaborate ‎on the other two conceptions of the nature of divine agency.

Although sexual desire is a biological and instinctive need, human beings are specific and creative in satisfying sexual desire. In fact, they modify, correct, and change sexual desires in a variety of ways, depending on their received knowledge and attitudes. In this regard, while introducing three approaches to sexual behaviors (negative approach, increasing sexual freedom and Selfritual approach and moderation and responsible relationships approach) which are influenced by different knowledge and attitudes in different societies and each in one way, modify or change sexual desires. We are looking for the answer to the question of how different knowledge affect people's minds about sexual desires and determine their sex life? This research was performed using descriptive-analytical method. The results showed that cognition is not something that goes on in the individual's mind, but, as contemporary research in the fields of neuroscience, archeology and philosophy of science shows, cognition is implicit, inclusive, integrated, expanded, and distributed. Therefore, in order to stabilize sexual morality, society and educational centers need to establish a social context for negotiation in this regard, exposing people to reasoned knowledge with respect to human dignity and a correct and responsible perspective, as a strong foundation of sexual morality. To create an ideal and acceptable moral sexual condition. Creating knowledge about sexual moral values will affect people's ability to make moral decisions and guide sexual activities properly, and will affect people's moral thinking and attitudes.

This article delves into the second part of a comprehensive inquiry into the nature of divine ‎agency. The central questions guiding this research are:‎‎(1) “Is God a moral agent?” This probes whether God possesses a moral nature and if His ‎essence, attributes, desires, will, and actions are subject to moral evaluation, akin to human ‎beings.‎‎(2) If God is a moral agent, “Is divine morality identical to human morality, or does it diverge ‎entirely or partially?”‎This article compares and critically examines the theoretical and practical implications of three ‎competing theories of divine agency: “God as an autocratic agent,” “God as a pragmatic agent,” ‎and “God as a moral agent.” The first part of this research, focusing on the conception of God ‎as an autocratic agent, was previously presented. This second part explores the remaining two ‎conceptions. A third article will elaborate on the consequences of each conception for ‎practical theology.‎

Considering the importance of ethics in mystical journey, this research investigates the general view of Seyyed Heydar Amoli about the role of ethics in mystical journey and introduces his integrated approach to ethics. This research was done with descriptive-analytical approach and library method. From the point of view of Seyyed Heydar Amoli, morality has a fundamental place in the mystical system, which he refers to as: being created by God's morality. Considering the importance that Amoli attaches to "middle ground" as "Serat-e mostaghim", he has a unified approach to ethics and the focus of this approach is philosophical ethics. He has documented the principles and branches of philosophical ethics with the verses of the Quran and Islamic traditions, and its purpose is to bring the seeker to the higher stages of his journey and death in the "levels of Towhid" Amoli considers each of the four principles of philosophical ethics to be the requirements of attaining and becoming mortal in the four stages of Towhid. By categorizing secondary moral virtues under the four principles of chastity, courage, wisdom and justice, Amoli has given them a mystical aspect to reach the four levels of monotheism.