نشریه اخلاق پژوهی
پیاپی 18 (بهار 1402)

What drives a person to engage in actions that not only offer no personal benefit but also potentially cause harm, while only benefiting others? The sacred scriptures of the Abrahamic religions address this question by highlighting a triangular relationship between God, humanity, and others. It is emphasized that individuals should perform acts of kindness towards others for the sake of God, with the expectation of receiving divine rewards. Ultimately, it is the genuine and true essence of a human being that reaps the benefits of living an ethical life. While this answer forms the basis for ethical conduct, it does not completely resolve the underlying complexities. While it is true that these sacred texts present a triangular relationship, it is not the primary or ultimate objective for individuals to live ethically solely for themselves, even in alignment with their authentic selves. Rather, the ideal aim is for individuals to pursue goodness for the sake of goodness itself, recognizing the divine spark within them. According to the interpretation of the Noble Quran, it is inherent in human nature to incline towards righteousness.

This arthicle examines the relationship between gender and ethical responsibility from the perspective of Ayatollah Javadi Amoli, and compares it with some viewpoints in the fields of psychology, sociology, and feminism. It seeks to answer the question of whether responsibility is gender-dependent in individual, familial, and social dimensions. Ethically speaking, are men more responsible than women? Based on Ayatollah Javadi Amoli's perspective and the findings of this study, ethical responsibility is not gender-dependent, and both men and women are equally responsible in ethical terms. However, in the familial dimension, women tend to exhibit higher levels of ethical responsibility compared to men. Although some psychologists and feminists align with Ayatollah Javadi Amoli's perspective regarding the greater ethical responsibility of women in the family, there are differing opinions regarding the social dimension of responsibility between men and women.

Providing guiding principles for decision-making in complex situations arising from ethical conflicts has always been one of the most important concerns of moral philosophers. David Ross, a renowned contemporary moral philosopher, with a critical examination of the shortcomings of previous normative theories, particularly the perspective and theory of duty-based ethics by Immanuel Kant, aimed to find a way to resolve ethical conflicts by introducing the distinction between "actual duties" and "Prima Facie Duties," Pluralism and flexibility are among the notable advantages of Ross's deontological ethical theory, which, inspired by the intuitionist approach of G. E. Moore, is referred to as "ethical intuitionism." This article analyzes and critiques the effectiveness and success of this innovative and fundamental approach in resolving ethical dilemmas and facilitating the decision-making process in complex ethical situations, following an examination of the elements and principles of David Ross's innovative theory and the assumptions and foundations of the idea / theory of "Prima Facie Duties."

ehaviorism and its theoretical foundations are influenced by the assumption of environmental and internal factors' impact on behavior. They consider behavior as the basis for moral development, influenced by others and stimulating situations, and introduce the mechanism of acquiring it through conditioning and modeling of others. However, considering the characteristics of role models, the pattern, and the situation in which moral behavior takes shape and occurs, the influence and effectiveness of moral behavior imitation will have its own complexity. With the introduction of cognitive components, more modified perspectives of behaviorism, such as Albert Bandura's Social Cognitive Theory, exacerbate this complexity. While the analysis of learning and awareness, environmental determinism, judgment, and moral values varies among different behaviorist perspectives, from radical to more modified types, the introduction of gender as a variable may lead to changes in the process and mechanism of individuals' moral responsiveness. In this article, an attempt has been made to discuss the ethics of gender from various perspectives of behaviorist psychology with a focus on analyzing the influential factors in moral agency. According to the findings of this research, the influence of gender on moral agency is confirmed in more modified approaches to behaviorism, although this influence may be indirectly traceable in radical approaches.

The intersection of ethics with other disciplines, including psychology, offers valuable opportunities for the development and expansion of ethical knowledge. Recognizing the unique and influential contributions of various fields, particularly psychology, is crucial. Cultural psychology, a discipline that has emerged in the past decade, provides significant insights and capabilities in advancing ethical knowledge. This article aims to explore how cultural psychologists approach the understanding of ethics and the transformative potential it holds. Despite the importance of studying ethical transformation through cultural psychology, the dimensions of this exploration remain insufficiently explained. Hence, this article employs a descriptive-analytical approach to illuminate and analyze the most innovative aspects of this theory. The findings emphasize five key capacities that greatly contribute to ethical growth from the perspective of cultural psychology: symbolic interpretation of culture, critique of established dualities, examination of dominant methodologies, integration of religion and spirituality into ethics, and practical relativism.

The works and ideas of Shaykh al-Tusi, a renowned scholar in the Imami theological school and the head of the theological seminary in Baghdad, have always been influential and inspiring. His distinct viewpoint on human beings has profoundly shaped his ethical theory. This article employs a descriptive-analytical approach to explore the theological foundations and perspectives of Shaykh al-Tusi concerning the existential aspects of human beings and to clarify their impact on his ethical theory. Shaykh al-Tusi adopts a virtue based and deontological approach to ethical obligations, emphasizing the inherent nature (fitrah( and its role in ethics. He highlights the self-evident nature of innate moral judgments and propositions, giving priority to rational knowledge in this regard. This approach reflects a foundationalist framework in justification, acknowledging self-evident truths in theoretical and practical wisdom. Furthermore, Shaykh al-Tusi views adherence to innate propositions as the catalyst for moral flourishing and ethical development, indicating his inclination towards ethical realism and cognitivism.