پژوهش نامه اخلاق
پیاپی 62 (زمستان 1402)

Investigating the place of knowledge in the theory of divine proximity by descriptive-analytical method is the aim of this research; Many Islamic thinkers consider divine proximity as the goal of morality and consider God's knowledge as its necessary condition. But some apply the meaning of God's closeness to God's in-person knowledge; Therefore, they don't consider divine resemblance, dignified proximity, and developmental proximity as the ultimate goal of morality; It seems that although face-to-face knowledge of God is the highest level of divine nearness, and in this case some kind of knowledge can be considered as the goal of ethics, but considering divine proximity to mean face-to-face knowledge of God will cause many people to do not reach the levels of divine nearness. Because many people who perform moral behaviors with the knowledge of attaining God and with the goal of reaching heaven and staying away from hell, will not be in the range of divine proximity; In the event that these people have achieved the limit of morality with their good behaviors, and with the knowledge of God, which is a necessary condition for reaching this level of divine proximity, they have been able to achieve a level of the goal of morality.

Man's wrong perception of "ontology", "self-knowledge", and "decision-making" is one of the important causes of his aversion to morality. If a person has a broader and deeper understanding of these concepts, his attitude in determining virtue and vice will evolve; Therefore, man needs knowledge that provides a deep and multi-faceted understanding of the aforementioned facts. With this aim, the present research has explained the philosophical teachings of Mulla Sadra, which can improve the mental foundations of human beings in ethics and have a motivational effect on Iqbal's moral life. The research method is fundamental in terms of type and practical in terms of purpose, and it was done with thematic analysis method. In this method, after purposeful sampling, the research data were coded and analyzed in three stages, then the theme network was explained. Mulla Sadra's books of the research community and other sources aligned with the purpose are supplementary sources. The findings of the research are categorized into three major categories: "Ontology", "Anthropology" and "Determinology", and the network of the themes of the impact of ontology, anthropology and determinology on the interest in bioethics is explained. The obtained results indicate that although the knowledge and behavior of the relationship between the public and the private have aspects, but Sadra's knowledge increase in the field of the fundamental principles of ontology, anthropology and epistemology through the essential movement has a motivational role in implying people to live morally. have.

Normative ethics aims to provide a standard for determining the goodness and badness of human voluntary actions in different situations. In the studies of the history of war, the presence of ethical commanders in the military field and the discovery of the normative theory of their military behavior is a manifestation of the growth and excellence of culture and civilization. Illustrating the theory of the normative ethics of war in the field of activities and military genius of martyr Haj Qassem Soleimani is one of the priorities of introducing her outstanding personality in the direction of model making. A challenging study of some functions and behavior of Haj Qasim in the war based on the theories of normative ethics in the military field (war) is one of the goals of this research. The study method is descriptive and analytical and observes their lifestyle. The main question of the research is to examine the behavior of martyr Haj Qassem Soleimani in the field of war and military ethics according to the theories of normative ethics. The findings of the research indicate that according to the basic components within the text such as model orientation, compliance with moral standards and Sharia limits in the military field, altruism (defending the oppressed and fighting against the aggressor), the principle of honesty and sincerity in the character and military behavior of Martyr Soleimani in After many years of being in the field of combat, we can infer an image of the goal-oriented virtue theory in his military behavior.

One of the important issues in education is the observance of professional ethics by teachers. present research was conducted with aim of investigating the quality of compliance with professional ethics by professors of Farhangian University from perspective of student teachers. research approach is qualitative and descriptive phenomenological field of research is the student teachers of Farhangian University of Markazi Province, and data saturation was achieved during interview with 13th person. Data collection was done using semi-structured interview technique and their analysis was done with Clause method. results of the research based on adherence and non-adherence to the observance of professional ethics were obtained under the six dimensions of individual characteristics, education, social and cultural values, organizational commitments, belief characteristics and educational dimension. findings showed that professors adhere to professional ethics on average. It is suggested to the professors of Farhangian University to review their performance in order to be a good role model for students by observing more professional ethics and provide the basis for their satisfaction.

Many things have been said about the "heart" and its functions in Islamic or moral texts. The present research aims to discover and explain the functions of the heart from the point of view of Nahj al-Balagha, and analyzes the expressions containing the heart, hearts and pronouns referring to them in Nahj al-Balagha within the framework of thematic analysis. Based on this method in quantitative analysis, 718 "basic themes" and 36 "organizing themes" were obtained, which were placed under the four categories of "comprehensive themes". Each category of this "overarching theme" represents a function of the heart's functions, which are: "perception", "measurement", "management" and "attitude". From the point of view of Nahj al-Balagha, every message that reaches a human being, be it audio, visual, conceptual, etc., is received by the "heart" (perceptual function). The "heart" analyzes, compares and stores those messages. Then the "heart" thinks about the received message (measurement function of the heart) to finally manage the reactions in humans by organizing, leading and controlling behaviors. This management is not 100% efficient and the organs of the body can work against the heart's opinion. For this reason, it is necessary for a person to raise his hand in supplication to God and ask him for help to guide him.

The commentators have differences in the interpretation of verse 284 about whether or not this verse is abrogated by verse 286, which originates from historical narrations and plays a central role in the moral responsibility of man against his youthful actions. Despite the difference in historical narrations, what is certain is that the juxtaposition of the words "Tabduwa", "Takhfuwa" and the phrases "Ma fi anfskam" and "Yahasabkam beh Allah" are intended to express and prove the meaning of calculating the inner actions of man. The ability to appear and hide these verbs is a feature that distinguishes them from other verbs. Investigations show that Allameh Tabatabai paid attention to this feature and based on the evidence in the verse, he believes that they are only "personal states" that are considered calculable due to having such a feature based on verse 284. But "properties" and "thoughts" are outside the topic of the verse. The method of the article is descriptive-analytical.

One of the bio-ethical challenges of humans is that, despite knowing the moral act, they do not have the necessary "moral motivation" to do it, or sometimes they do the immoral act completely against it. which in "moral psychology" is interpreted as "moral weakness" and "reckless ethics". The main question is, why sometimes, despite the knowledge and context for action, the intention of Venit to do it is not realized? And despite moral knowledge, moral action is not done? And since motivation is an observer of the depth of the spiritual and psychological process of the subject and the actor before the intention and behavior and it refers to the reason for the formation of intention and intention in the subject, this article tries to explain the factors and obstacles of "moral motivation" in the formation of the intention and intention of the individual to perform the action with a descriptive and analytical method. It is moral. And with the "psychology of religious ethics" approach, it is analyzed by referring to some verses and narrations. Considering that this issue has not been addressed in previous works, or if it has been addressed, it has not been from the point of view of the psychology of religious ethics.