نشریه اخلاق پژوهی
پیاپی 22 (بهار 1403)

Human reason has various cognitive and practical functions. Different philosophical schools have articulated diverse roles for practical reason. The main objective of this article is to uncover the practical-ethical functions of human reason based on religious texts and narratives. Utilizing the method of analyzing religious hadiths, the following results have been obtained: reason has three practical-ethical functions in the realm of human life: 1. Identifying moral obligations and values 2. Issuing judgments of necessity and desirability 3. Motivating and managing behavior and character. In identifying obligations and values, reason considers both the essence of actions and sometimes external evaluations. In the second function, reason acts as a legislator, issuing judgments of necessity and desirability, irrespective of others' opinions or the intrinsic value of the action itself. In this function, reason adds value to the action. The third function of reason involves managing human conduct and character, with the most important element in this management being the notion of "good," which reason uses to organize all internal forces and factors.

The concept of "person" as a key concept in philosophy, law and ethics refers to beings who have moral dignity and fundamental rights. Characteristics such as consciousness, intelligence, self-awareness and the ability to communicate are the criteria for identifying a being as a "person". This concept is important in human rights and bioethics, especially in life and death issues such as abortion and infanticide. Clarifying different approaches about the concept of "person" can have profound effects on moral and legal decisions. While the use of this term is common in the West and it is the criterion of many moral and legal judgments, in Iran its moral dimensions have not yet been addressed and this gap necessitates a detailed investigation. This article examines two main approaches to the concept of "person" in bioethics: the gifted approach that emphasizes the inherent value of all human beings and the functional approach that considers only humans with certain characteristics to have moral dignity. The requirement of the functional approach is that all human beings do not have moral dignity and do not have equal rights.

In recent years, although limited, research has been conducted on the ethical issues surrounding cyberspace and artificial intelligence within Iranian society. However, the sustainability and dynamism of this emerging field necessitate a comprehensive understanding of the weaknesses present in these studies, as well as in related activities, and the development of solutions to address them. The present study aims to identify and analyze several shortcomings while introducing the contributing factors and contexts to facilitate their rectification. The research methodology involved library-based data collection, with subsequent analysis conducted in a critical and analytical manner. Findings indicate that the field of Information Technology Ethics in Iran confronts several challenges, including delayed and insufficient engagement, weak ethical analysis, fragmented research efforts, a lack of studies grounded in religious teachings, and inadequate communication with the target community. The article further identifies key issues such as the novelty of this research domain, a shortage of researchers specializing in this area, and the limited activity in the realm of scientific critique as significant factors contributing to these shortcomings.

This article analyzes two main approaches to video game design aimed at promoting religious and ethical values. The first approach involves designing games with religious and historical characters, allowing users to engage with predetermined ethical choices. This approach focuses on the direct transmission of ethical concepts but may face limitations such as reduced freedom of choice and diminished user experience depth. In contrast, the second approach involves designing games that provide users with the freedom to choose between ethical and unethical options, thereby offering a meaningful and challenging experience. Adopting this approach can more effectively lead to positive changes in users' behavior and attitudes? Research findings indicate that video game designers should strike a balance between game appeal and cultural impact to achieve educational and cultural goals. This article emphasizes the importance of the second approach, highlighting the necessity of respecting user choice and delivering ethical messages in an indirect manner.

Realism and anti-realism, and more generally, the ontology of moral value, have always been among the most significant challenges faced by ethicists. The ontology of moral value addresses the key question of whether moral value exists as an independent reality from humans or is merely a matter of personal taste and social agreement. This article compares and analyzes the views of Allameh Misbah Yazdi and John Dewey using a descriptive-analytical method. It concludes that "moral value," from the perspective of both thinkers, is objective and real in the sense of being relational (causal and consequential) between human voluntary action and the desired perfection; it is not dependent on individual or societal preferences. Allameh Misbah Yazdi is an ethical realist, while John Dewey is an anti-realist and, consequently, is a relativist in terms of meta-ethical and epistemological perspectives. The root of this disagreement lies in their epistemological foundations regarding the definitions of truth, universality, and the relativity of moral values, as well as the overall criteria for moral value (public and objective interest from Misbah Yazdi''''''''''''''''s perspective and development derived from Darwinian principles from Dewey''''''''''''''''s perspective).

Ethics has always been present in human life, significantly influencing behavior. Religion is typically used to justify ethics; however, modern atheists, including Richard Dawkins, seek to create a divide between religion and ethics, explaining morality based on empirical scientific findings. This article, written in a descriptive-analytical style, first aims to explain and clarify Dawkins' theory of evolutionary ethics based on his own works. It then critiques his theory by drawing on the thoughts of philosophers, particularly the Muslim theologians and scholars. While this theory represents a form of ethical realism, it faces various challenges. Key critiques include the lack of empirical support for Darwin's hypothesis, the absence of conflict between religion and ethics, the pitfalls of relativism, the dangers of determinism, logical weaknesses in arguments, and a lack of comprehensiveness, among others.