پژوهش نامه اخلاق
پیاپی 61 (پاییز 1402)

In the perspective of transhumanism, the scientific improvment of the last few centuries enable modern human to grow compared to his predecessors, but human is still in the early stages of his evolution, and the evolution processes of his nature must be completed regarding to new technologies. Transhumanist introduce themselves as a movement that going to complete this process. The technological idealism of transhumans and their claim of accelerating evolution and improvement of human nature by relying on technology provided many cultural problem and challenges to this movement.The fate and the circumstance of ethic in the transhuman realm is one of the most important issues. The aim of this investigation, which has done in a descriptive-analytical way, is to explain the program and ideas of transhumanists for ethic circumstance in the transhumanist world. The results of this research showing that the transhumanist view of ethics is completely technological. In this view, the methods of moral growth and cultivation in its conventional sense are removed and replaced by the biological promotion of morality, which develops ambiguity and uncertainty in the field of morality.

The extension of urbanization in the new world and the focalization of criminality in these areas has increased the vulnerability of citizens to environmental factors. This article is going to investigate the effect of Islamic ethics teachings in shaping the urban environment security, foucsing on consolidating internal deterrents and also emphasizing on paying attention to human rights, providing more efficient prevention compared to physical solutions and police encounters in providing urban security. This research analyzed through a qualitative descriptive- and library method and data has been collected through noting. The findings of this research showing that paying attention to strengthen Islamic beliefs based on self-control through the consolidation of human dignity can help to increase security in cities. This method, by monitoring and eliminating crime- factors (primary prevention) and reducing the amount of crime committed by people who are potentially exposed to social harm (secondary prevention), causes to respect to human rights of others in the urban environment

The role of pattern in moral education -regardless to the details- is undeniable, and this position has more prominent in normative ethics and moral education based on virtue. As Linda Zagzebski, a contemporary Theorist belives that the role of pattern has position more then Supporting role and considered it as a criterion for understanding moral concepts. In religious texts, especially the Holy Quran, the role of pattern -apart from the attribution of virtue to its normative theory -is emphasized, , but the framework of its position has not been examined. This research Considers the theory of "moral model orientation" of Zagszebski as the axis, compares it with the dimensions of pattern in Qur'an. Therefore, it has extracted the elements of the theory in five parts and after explaining them, it has deduced the perspective of Qur'an on each of them based on the related verses.The findings of the research from the perspective of the Qur'an, Being a role model is at the back stage of the understanding of concepts, and Qur'an, in addition to introducing patterns, has also made a theoretical call. Also, by choosing the stories of the past, Qur'an has narrated good and bad pattern for reasoning and learning. Also, it has introduced pattern for different levels and various fields, and also introduced a complete and absolute pattern .

Allameh Tabatabai (1360-1289), as a contemporary philosopher and commentator,   he explained and analyzed the new issues of ethic philosophy according to Islamic principles .The subject of this article is the relationship between nature and ethics from Allameh's point of view and the descriptive-analytical research method based on the text. Check the Allameh Tabatabai's point of view about determining the origin of moral values showing that without believing in common human nature , talking about human values is meaningless and denying of moral nature means accepting the relativity of values and actually denying morality.Despite the claims of those who believe in morality which is independent of religion, the weakening of the basis of religious beliefs and the relativism of all human knowledge made it impossible to reasonably defend moral values. According to Allameh, in the two moral systems, the Greek moral system and the religious system, It is inevitable to accept the judgments of practical reason, which is based on the judgment of the goodness and badness of actions, and in the monotheistic system of the Qur'an, the reliance of ethics on nature and religion is more obvious.

One of the most important problem in the issue of moral conflicts is the moral conflicts about the concealment of spouses. almost in the concealment where there is a possibility of Honesty, most of these cases are in conflict with a duty of moral norm of the principle of honesty. By investigating the cases of concealment conflict with other moral norms,we can reach  two final solutions , the primary solution is to prefer the most important side; and The most important ways to recognize it are prioritizing moral principles, rejecting what has most corruption instead of what has less corrupt,  rejection of corrupt over gaining benefits and ranking interests. The second case is to investigate for other solutions, which is facilitator in minimal conflicts. In this research of half-truth, (Toriya) discussed about silence and dishonesty as desirable concealment methods that can be used in the conflicts of concealment with other ethical principles. The method used in this research is descriptive-analytical, and the method of data collection is based on the examination of library documents.

Allameh Majlesi is one of the few hadith scholars, who entered the field of theology and ethics with a narrative approach. From his point of view, many theological issue have an influence and prominent role in ethics. He belives the immortality of human has a closed connection with moral issues and believes that after death, human will have immortality with both his soul and his worldly body forever for the sake of God. The innovative aspect of his view is that the criterion of identity as a condition for survival in the afterlife is not just the soul or the worldly body, and both of these are involved in the immortality of man.Therefore, this interpretation of immortality plays its role and function in the three areas of giving meaning, motivation and being proposeful in moral teachings. This research, with an analytical approach by referring to his works, rereads his thoughts in this field.

Humility is a valuable moral virtue, the accurate understanding of which requires that its cognitive and emotional components - in addition to its behavioral manifestations - be correctly identified and taken into consideration. This makes it possible to recognize and distinguish true humility from aIn aim to recognize real humility from artificial humility, we must to identify its cognitive and emotional components - in addition to its behavioral manifestations. This research seeksing to explain the cognitive and emotional components of humility in the Holy Quran and hadiths. To reach this aim, in addition to the analytical research of the concept of humility in the Qur'an and hadiths,and also synonyms and antonyms concepts with humility have been examined. According to the Results, four cognitive components of humility (realistic self-awareness, belief in existential poverty, Equality between self and others, Paying attention to the merits and privileges of others, and seven emotional components (love of God, love for others, Not having much love for the world, lack of feeling of wonder and self-praise, Lack of desire for self-praise, respectful attitude towards all human beings, reluctance to be special) was achieved. Also, monotheistic vision and divine love were identified as basic and supporting components for other components. rtificial or pseudo-humility. Therefore, this research seeks to explain the cognitive and emotional components of humility based on the verses of the Holy Quran and hadiths. In order to achieve this goal, in addition to the analysis of the humility concept using the verses of the Holy Quran and the traditions of Ahl al-Bayt (as) (and by using the sources of Islamic ethics), the synonyms of humility and its opposite concepts have also been examined. The findings showed that humility includes: four cognitive elements: true knowledge of the self, belief in existential insufficiency (monotheistic worldview), considering others as equals and brothers, and paying attention to the merits and strengths of others; seven emotional elements: the love for God, love for others, not great interest in the worldly matters, not being surprised and not doing self-flattery reluctance to be praised, respectful attitude towards all people regardless of their material position, reluctance to be special and superior). Among the components, two components of monotheistic vision and divine love were identified as basic and supporting components for other components. The research findings provide accurate indicators for self-evaluation and dealing with self-deception. In addition, it provides useful clues for designing a comprehensive plan of moral education and nurturing all human areas.