نشریه تاملات اخلاقی
سال چهارم شماره 3 (پیاپی 15، پاییز 1402)

In Islamic texts, humor is sometimes considered a reprehensible and sometimes a virtue, and sometimes it is recommended to use this act “less often”. The problem is, how can these narrations be compatible with each other and what reasonable explanation can be given of these texts. The answer lies in practical wisdom. If creating humor is to be considered a virtue, it is necessary for the person creating it- relying on practical wisdom which is a kind of situational art and insight- to be evaluate whether this act in this particular situation is for happiness and a good life of the people related to this humor is useful or not. Practical wisdom requires a kind of knowledge and insight into the whole world and human’s relationship with it, as well as a correct understanding of human happiness. Therefore, it is difficult to form and establish the virtue of practical wisdom in people, and after a lot of practice and passage of many years, it is formed in moral actors, and it is never formed in many people. It is for this reason that performing a moral act such as creating humor by many people may be condemned as a vice, and for this reason, in Islamic traditions, this action is recommended to happen “rarely”.

This research critically examines Moritz Schlick's perspective on the nature of moral responsibility, aiming to demonstrate the inefficacy of his theoretical framework. By denying the necessity of "alternative possibilities" in accepting "moral responsibility", Schlick faces three challenges: providing a consistent definition of moral responsibility; the compatible definition and explanation of the agent's sense of responsibility and the compatibility of the examples of these two with each other. Schlick's view, Moral responsibility is defined as "the agent's capacity to motivate through the imposition of punishment." Based on this, A is responsible for X only if punishment motivates A to avoid similar actions. Subsequently, Schlick delves into the psychological dimension of responsibility, grounded in the agent's "feeling of responsibility," which he defines as the "fulfillment of innate desires," aiming to reconcile the objective and psychological definitions of responsibility. Through the presentation of three counterexamples, I demonstrates: a) the inherent inconsistency in Schlick's theory, wherein instances of his two definitions fail to align. b) The incompleteness of the definition of the feeling of responsibility. c) The insufficiency of the objective definition, as it does not account for scenarios in which an agent remains impervious to the influence of punishment, but common sense ascribes the highest degree of responsibility to such an agent. Consequently, these three critical shortcomings underscore the indefensibility of Schlick's theory in addressing the issue.

This article is responsible for explaining this issue in the field of possibility and action and presenting a minimal model of practical Islamic ethics and presenting a proposed definition. This knowledge related to the field of Islamic sciences can provide a huge capacity for different political and social fields and professions to unravel moral issues. Applied ethics can be recognized as a branch of normative ethics that is responsible for solving ethical issues, especially in dilemmas and conflicts. This branch of ethics can be re-read and reconstructed with the measure of Islamic teachings. In this case, we can talk about the possibility of practical Islamic ethics. Applied Islamic ethics can provide suggestions in all stages of solving an ethical problem, from conception, arbitration and judgment, moral verdict, decision and implementation. In this case, it is possible to discuss the sources, foundations, principles and methods of solving ethical issues in special and difficult situations for Islamic practical ethics, while expressing the practical and operational definition.

"Justice" passing from the moral concept to the legal rule with a look at its foundations in the British and Iranian legal systems. Although in the ancient legal literature, "fairness" has also found a legal concept along with its moral meaning, but not long ago, due to its inclusion in some legal texts, it gave rise to the idea that it is a legal rule. This idea is true in the English legal system because the rule-based approach to it is presented both in the structure of the legal system there and in the judicial precedent and some legally approved rules of this legal system are fixed and clear. However, such a view of "fairness" in Iranian law is not certain, despite the consideration of it in some legal regulations. Because not only the judicial precedent does not express this view, but also there is no unanimity of opinion in the legal doctrine. Such a view of "fairness" in English law is rooted in the ideas of the legal philosophy of ancient Rome, which can inspire other legal systems to accept the discussed subject as a legal rule. In Iranian law, in addition to its official sources, such as Imamiya jurisprudence, foreign adapted laws and some legal texts, fairness has a strong support from its historical texts in the process of proceedings which can identify necessary elements for recognition of this moral concept as the legal rule by looking deeply at the mentioned sources. The basics of such a view in the mentioned sources, the specification of the need to implement fairness in scattered legal texts, its customary acceptance, along with the logic of law, are explored as the most important points in this research.

The aim of this study was the effect of spiritual well-being on social undermining mediated by organizational cynicism of secondary school teachers in Bojnourd. The research method was correlation with the structural equation modeling approach. The statistical population of the study was about 580 secondary school teachers in Bojnourd city that a sample of 231 people was selected according to a simple random method. The research tools were three questionnaires, including spiritual well-being Questionnaire, social undermining, organizational Cynicism. Confirmatory validity, composite reliability and Cronbach's alpha of the tools were reported at appropriate levels. Data were analyzed using Smart Pls software. The results showed that spiritual well-being is effective on social undermining and organizational cynicism and the effect of spiritual well-being was confirmed through organizational cynicism on social undermining and organizational cynicism had a direct effect on social undermining. The results of data analysis showed that spiritual well-being reduces social undermining and organizational cynicism. cynicism directly increases the social undermining of teachers..

The Holy Qur'an, an important part of its verses is the statement of moral concepts, tries to create a society that has material and spiritual perfection with moral guidelines. The necessity of the existence of a moral society today is felt more than ever before, that its realization is not possible except in the shadow of moral education; that various theoretical and practical factors play a role in creating it; Among the theoretical factors is the classification of moral concepts so that in this way it is possible to identify the important and important in moral concepts and the educational steps for the education of people in the society can be determined correctly. Therefore, in this research, with the mentioned research objective, the author has classified the moral virtues with the focus on human relationships in the Qur'an verses with a descriptive-analytical method. has explored themes and themes, and based on this, he has been able to classify twelve out of sixteen ethical concepts as research findings in two branches with the culminating point and intersection of the ethical attribute "sugar".