پژوهش نامه اخلاق
پیاپی 56 (تابستان 1401)

Human lives are nowadays controlled by the media. The media mechanism for advertising has been so complicated because of designing many devices for convincing people. The media sometimes uses techniques which are morally wrong and religiously unjustified. Therefore, it is necessary to distinguish influential moral methods from immoral techniques and to provide a pattern for drawing this distinction. The present paper tries to provide a model for the moral principles in spreading religion. The pattern is in line with the three pillars of preaching religion and it separates the moral methods from the immoral ones. This pattern is based on six moral rules that should be observed in this regard: the ethical laws of benevolence and honesty pertain to the messenger, the laws of clarity and soundness are related to the message, and the laws of human dignity and the understanding level of the audience are connected to the message receiver.

One can prove it necessary to address the moral requirements of religious tourism in Iran since Iran possesses a high capacity of Islamic Iranian culture and religious places, and yearly attracts many tourists. To improve the level of ethics among people involved in religious tourism, this study examines respect as a moral standard of religious tourism in regard to the laws and conditions of Islamic Republic of Iran. The research method is descriptive-analytic and information is gathered in the library. The results show that an increase in the number of tourists, strong earnings for the destination, the improvement of satisfaction rate with the journey, and visiting the maximum expected places in one journey may arise from adherence to the moral principle of respect in religious tourism, the protection of natural phenomena, written law, privacy, equality, and adequate infrastructure.

It can be acknowledged by thinkers, reformers, and religious leaders that it would be essential to develop and institutionalize admirable social traits, especially work conscience. Undoubtedly, an important factor of the happiness, improvement, and civilization of every society is that people living in the society possess admirable social traits. In spite of the fact that some societies are deprived of the religious doctrines of Islam (and other heavenly religions) they have considerably succeeded in developing and institutionalizing certain socially admirable traits. From the philosophical and religious standpoints, all people have God-given nature with respect to knowledge, power, and tendency, and are disposed to be morally good. However, this disposition is not sufficient to actually have socially good traits, and many factors are required to actualize it. In this paper, using a descriptive analytic method, I address the fact that to fulfill the innate potentials of social moral traits, three elements are extremely influential: (a) effective scientific management, (b) education based on realistic and precise philosophical anthropology, and (c) to strengthen the bedrock of and to remedy the defects of religious life.

The Concepts of ethics and lifestyle are distinct but they are closely connected in real subsistence. Lifestyle is a set of behavior patterns that are derived from belief system, moral dimension, individual and social identity. Negligence in correcting the belief system of the moral realm may give rise to the negative consequences in lifestyle. To recognize the logical outcomes and consequences of the moral paradigms of Mulla Sadra and Darwinism and their impact on lifestyle, the present research with an analytic documentary method seeks to introduce the effective foundations of lifestyle to the thoughtful reader. Therefore, the reader may decide to improve his moral and belief systems. The paper’s findings show that Darwinian ethics cannot fully support its own implications and consequences while the consequences of Mulla Sadra’s paradigm in ethics provide reasonable principles which can be discovered and applied in real life.

The positive value-based attitudes of parents towards having children can exert an influence over every aspect of children’s lives and put parents’ attempts on the right track. This study aims to evaluate the act of having children and to explain its spiritual, social, and psychological fruits from the Islamic standpoint. The main question is how does Islam morally evaluate child-bearing and in what spiritual, social, and psychological outcomes can child-bearing result? Using a descriptive analytic method, the present study examines the relevant Islamic and psychological doctrines. Its findings show that child-bearing is sacred and has a variety of spiritual and psychological benefits. Child-bearing may lay the foundations for close families, parents’ happiness, the fulfillment of psychological potentials, an increase in provision, social security and power, and parents’ spiritual transformation.

The term ‘moral principle’ is most frequently used in the field of ethical investigations. Although it has a wide range of usages, it is nevertheless an unclear term. This paper with an analytic documentary method tries (1) to define moral principle, (2) to clarify its status in the moral system, (3) to identify the relation of moral principle to the theory of moral value and to moral rules, (4) to depict some cases of moral principles, and finally to introduce the way of constructing a moral principle. The moral principle may be defined as a number of basic moral rules (either arising from requirements, or good and bad) which are organized according to ethical foundations and value theory, and can function as an origin of other moral rules in the moral system.

Two significant elements of Islamic civilization are spirituality and morality that Imam Khamenei (May his sublime shadow over Muslims’ heads endure forever) mentioned in the second step of Islamic Revolution. It is impossible to obtain spiritual and moral insights and to improve the people’s moral and spiritual morale in the society without a road map and operating model. In view of the short-term and long-term objectives of Islamic Revolution, one can divide its strategy into two primary and secondary phases. The primary and main strategy of Islamic system for promoting morality and spirituality in the Islamic society is to encourage public debates about spirituality. This strategy can be implemented by five steps: (1) and 2) by identifying and declaring values, (3) by transforming awareness into public knowledge, (4) by transforming knowledge into public conviction, (5) by transforming conviction into action. The secondary and minor strategies for promoting spirituality encompass measures such as reinforcing people’s religious footings through self-building, forming a cadre of spiritual professionals, and strengthening the educational system by drawing a comprehensive map of education. Finally, some proposals stemming from these strategies are put forward to attain the cultural and spiritual objectives of Islamic Revolution: asymmetric cultural war, the spiritual guidance of superiors, a practical model for original spirituality, continuous revolution, the removal of disorganizing factors, and highlighting spirituality concepts.

Being based on a set of beliefs, values are prescriptive entities which are organized and presented as to realize the contents of those beliefs. Beliefs as foundations and values as dos and don'ts are in fact considered to be two main cornerstones of a school of thought. It is a fundamental problem in the realm of values to identify criteria for value concepts. To pursue this aim, the present paper seeks to explain the above-mentioned criteria from Allamah Misbah’s standpoint by using an analytic descriptive method and sometimes adopting a traditional deductive approach. The findings of research show that the criteria for weighing up values, which are considered by Allamah Misbah, may involve elements such as capability to be systematized, authenticity, rationality, stability, transferability, depth, being in line with the end of creation, strength, divine guardianship, and motivation. The collection of Allamah Misbah’s works and in some cases his rules of conduct are among the sources and tools of this study.