نشریه معرفت اخلاقی
پیاپی 14 (پاییز و زمستان 1392)

According to the theory of moderation، whose first theoreticians are Plato and Aristotle، moderation in any action and feeling leads to moral virtue whereas going to extremes results in moral vice. This theory is widely spread among the Muslim philosophers who have a philosophical perception of morality. However، not all of these philosophers totally accept Plato and Aristotle''s views; some of them come up with some innovations and added them to this theory. One of these innovators is Muhsen Fani Kashmiri. Contrary to the famous version which takes the superior kinds of vices to be eight، he believes that there are twelve kinds. He proposes a new definition of justice and vices as distinct from justice، i. e. oppression and being oppressed، and has a new conception of the limit of vices in contrast with the limit of virtues. He directs some criticisms and posed some problems to some of the views proposed by Muhaqqiq Tusi and Jalaledin Davani.

Asceticism and simple life are among the most valuable moral virtues، the importance of which is quite distinct in Quranic verses and traditions. The present paper is a descriptive-analytical research، which، while reviewing such concepts as asceticism and simple life and the Quranic concept of growth، investigates the effects of asceticism and simple life and how they affect individual and social growth. Among the most important findings of this paper is that institutionalization of asceticism and simple life in individual and social life will bring about fundamental and profound effects، each of which will prepares the ground for individual and social growth. These effects are: acceptance and love of the truth، achieving growth in this world and here after، complacency، intellectual and behavioral development، knowledge of the defects of this world، practical growth، self-esteem، growth in authority and rigidity، love for believers، growth in guidance، knowledge and guidance، comprehensive growth in all domains، growth in wisdom and vision، behavioral، verbal and doctrinal growth، understanding the condition of the dispossessed، mental growth of the dispossessed and moral growth of ascetics.

The stability of family is based on sound and progressive mechanisms which are the result of orderly moral insights and methods. Negligence is one of the influential factors of achieving and maintaining harmony between spouses. Using a descriptive- analytical and problem-based method، the author of this paper tries to make explicit the view of the Quran and narration related from infallible Imams about «negligence» and show its effect on harmony between spouses. To this end، after going through the concepts of «harmony» and «negligence»، it elaborates on the foundations of negligence for fostering harmony between spouses and points to the principles of love and benevolence، harmony and tolerance، reverence and respect، patience and forbearance as the most important foundations of negligence in religious thinking. Negligence is limited to dissociation with the wrongdoer in his/her deviation، not pardoning repeated and pervasive mistakes and adopting certain modus operands for developing positive behavior.

The present paper seeks to investigate how the educational courses which contains moral lessons for sport coaches، affect their moral decision-making when facing difficult moral conditions. Sixty sport coaches were selected as a sample and divided into two experimental and control groups. Caswell''s questionnaire of moral decision-making، with acceptable reliability and validity، was used to gather data. Independent and correlated T-tests were used to analyze the data. The research findings indicate that there is a significant difference between passing the moral training courses and sport coaches'' moral decision making. Given the review of literature of the research and the obtained results، it seems necessary to give due attention to moral trainings for sport coaches and provide lessons on applied morality in sport.

«Disposition» is a faculty according to which soul acts easily without any thinking. It is necessary to analyze the outward significance of transmitted proofs and their authenticity in order to design a religious moral model. By virtue of the way of life of the wise، transmitted proofs have outward significance rationally. Due to this very way of life of the wise، this outward significance is also rationally absolute. Therefore، the details which are referred to in the text are not obligatory. Furthermore، the famous question about the tolerance in the proofs of traditions has a certain position in practical ethics، but it is not obligatory in theoretical ethics. Religion plays different roles in moral system and one can refer to the role of conceptual explanation، epistemic role، educational role، motivational role، executive role، role of divine vision and moderating role.

One of the important and moral schools which has a lot of followers is contractarianism. Generally، there two expositions of contractarianism: Hobbesian and Kantian. There is an article entitled «contractarianism» in the Encyclopedia of Stanford، which introduces a brief account of contractarianism and refers its kinds. The advantage which this article has over other articles in this issue is that its author deals with contractarianism critically and avoids one-sided judgment. Using an analytical-critical approach، the author of this paper has translated and refers to a number of points for clarifying the criticism of aforementioned article.

Using a theoretical-analytical approach and survey method، the present paper studies the relationship between the attitude towards Euthanasia-the painless killing of dying patient suffering from an incurable and painful disease or in an irreversible coma- and a diverse set of personality variables. 118 university students completed a scale of the attitude towards euthanasia، HEXACO personality inventory، subjective happiness scale، the scale of interest in religion، and the scales of Behavioral Approach System (BAS) and Behavioral Inhibition System (BIS). The results indicate that accepting Euthanasia has negative relationship with religiosity، happiness، honesty، humbleness، agreement and deontology، but its relationship with behavioral systems is not significant. If we take these results into consideration، other variables such as personality along with religiosity and affection play a certain role in our moral judgment. These findings are based on the concepts of altruism and self-determination.