نشریه مطالعات اخلاق کاربردی
سال دوم شماره 5 (بهار 1391)

Jafar Shanazari* Shirin Abdullahi* Abstract Supporters of religious ethics consider the real truth and the man’s ultimate perfection in proximity and resemblance to God; two features gained through experiencing spiritual life and conducting religious, moral acts. In religious ethics theory; however, man’s worldly need to welfare and comfort has not been neglected and physical requirements have not been condemned, although absolute dependence to this world and negligence in the Hereafter have been strongly disapproved. Among the theologians, there is a disagreement over the response to this question whether the religious ethics depends on the theory of Divine Commands, as the Ash’arites believe in, or it is based on the innate and intellectual goodness and evil of the acts. Supporters of secular ethics accuse the religious ethics of being a deontological kind duty-centered ethics which ignores the human rights. Thus, they believe that ethical theories should be constructed out of religious rulings and the values and moral principles ought to be based on humanitarian doctrines by which the worldly life and public welfare are obtained. In this essay, after elaborating on the issue, the proofs and evidences of both religious and secular approaches to ethics will be analyzed and the claims and proofs of the supports of secular ethics will be reviewed.

For the purpose of spiritual orientation and in parallel with the new psychological components، the spiritual intelligence has been added to the literature of academic psychology in the beginning of the third millennium. In this regard، the present study has been designed to measure the spiritual intelligence of the staff working in organizations devoted to public services. Among these organizations، the welfare office has been selected as it has a vital function in giving services to the society. The spiritual intelligence of the employees of this organization has been studied in four different areas including moral traits، theological beliefs، fighting against problems and selfconsciousness. The consequences of this study demonstrate that the spiritual intelligence of the workers of the welfare office is strangely higher than usual. Also among the four aspects measured in the study، the category of theological beliefs is ranked very high.

Somayye Sadat Musavi Abstract Considering the fact that self-love is an innate desire in all human beings and various and even opposing views have been suggested about it, the present study attempts to inspect this issue through ethical perspective using a comparative and analytic approach. In this study, two major ethical theories, that is, deontological and Islamic virtue ethics have been closely studied and compared. It is concluded in the essay that there is a contradiction between the definition of self-love offered by deontological theory and its other bases and principles, while based on Islamic ethics self-love having specific boundaries is a tool enabling the mankind to reach the ultimate human goal which is closeness to God.

An Introduction to the cultural ethical instructions of “love” in the Sohrevardi’s thoughts Majid Yariyan* Elham Alijula* Abstract Sheihk Ishrq (The master of illuminism) views the concept of “love” through a philosophical and mystical perspective. He considers love to be born out of intellect and to be the concomitant of grief، a concept without which one can never reach the perfection. According to his view، love is an excessive affection current in all elements of the universe. Every being، whether luminous or non-luminous، accesses a certain portion of it. Love is a mediator among all the creatures in the world. The initial phase of love is cognition and affection and its ultimate point is annihilation in Allah. Based on his attitude، love would result in a number of cultural and ethical outputs such as: seeking perfection، ignoring worldly life، fighting against the evil and desires، seeking unity، tendency towards intellectualism، patience and perseverance، commitment to right acts، seeking cognition and worshiping God. Keywords Sohrevardi، Love، Illumination، Intellect، Good، Grief، Cognition، Affection.

Kant، Adams and Misbah’sViews Regarding the Relationship between Religion and Ethics. Rahim DehqanSimakani* Abstract The relationship between religion and ethics and the question about whether the moral precepts have been derived from religious teachings or they have an independent basis has always been a significant concern for scholars and noticeable outcomes have been identified through their discussions. This essay concentrates on this issue from the perspective of Islam and the views of great western scholars such as Socrates، Adams and Kant and the opinions of Muslim scholars especially Mr. Misbah. In the essay the western views have been criticized and Mr. Misbah’s opinion as the most comprehensive one in this regard، which is based on Islamic principles، has been elaborated. Furthermore، the approach of Secular ethics has been briefly discussed and reviewed.

A study on the necessity of knowing the scopes of “Enjoining the good and forbidding the evil” with a special reference to the verse 105 of Sura “Midah” Abstract “Enjoining the good and forbidding the evil” is one of the most significant، religious themes discussed in the field of social ethics; it can even be regarded as the central subject of the field too. Enjoining the good and forbidding the evil is one of the secondary principles of religion and a divine duty which is considered a “Shared Obligation” by the majority of Shiite scholars. When the country is ruled by an Islamic government، this principle must be practiced in the society. Based on the Quranic verses and Imams'' traditions، the enforcement of this principle will revitalize the spiritual life of the society. In other words، spiritual growth of the society depends on the practicing of this ruling. By reviewing the Quranic verses we find out that on the one hand، this obligation has been commanded in some verses، while in some others every man has been held responsible for their own acts; stating that one’s salvation or aberration has nothing to do with other people. The verse 105 of Sura Midah is one of the verses of the second category which seemingly gives limitation to the enforcement of the principle. This essay will try to repel the false connotation received from the verse and clarify the position of this principle in Islam. Four different kinds of relationships can be identified between this verse and other verses which allude to the necessity of enforcing this principle. They are: 1- Abrogation (Abrogating and abrogated) 2- Absoluteness and limitation



























































*
Open University of Linjan، Department of Islamic Theology.