مجله پژوهش های اخلاقی
سال چهاردهم شماره 3 (پیاپی 55، بهار 1403)

The purpose of the present research was to prove justice in the creative will and, accordingly, in the legislative will of God. This basic and theoretical research was done by analyzing data from the Holy Quran and Shia hadith sources. By analyzing the data, it was concluded that whether by rational method or by following the narration, the foundation of theoretical wisdom is based on the understanding of divine justice in development and based on the acceptance of this principle that values and prescriptions return to beings and non-beings. Therefore, the foundation of practical wisdom is based on theoretical wisdom. Therefore, the understanding of how divine justice flows in legislation is based on the understanding of moderation, both in the world of names and the levels of human worlds. On this basis and due to the correspondence of the perfect human being with the universe, a human being who is obliged to guide and lead others should be under the control of reason in perfect moderation of the powers of imagination and illusion and even senses, and no matter how successful he is in this matter. It can extend moderation to families, clans, and civilizations. As a result, the condition of any social reform act will be to accept the necessity of creating a reasonable moderation in youth and youth forces, as the creator of creation has manifested this moderation in his creation verses.

The purpose of creation in the philosophy of creation is to benefit the creatures. By getting close to the Lord, the main source of perfection and benefiting from him, creatures reach perfection and closeness to God. According to the divine order, all beings in the universe are moving towards the main origin, continuous and permanent movement.Every creature in the lower rank, with the veils of darkness, is perfected and promoted in the movement towards the higher rank.In this journey, the Ashraf of creatures tries to turn his abilities into reality through change and transformation, and by constantly observing his actions, by enduring hardship and extreme worldly patience, he actually travels in a deep journey and by passing From the world of plurals to the world of unity.The present study with a descriptive-analytical approach and library method seeks to examine Attar's view in Asrarnameh about the evolutionary movement of organisms, especially humans, with the quality of this journey.According to Attar, man, like other creatures, is constantly in dynamism, and his achievement in this journey is the enjoyment of divine love, the acquisition of the divine blessings of truth, and as a result the promotion of servitude to absolute perfection.

Undoubtedly, hedonism can completely encompass human life and give it a hedonistic meaning and concept. This issue has caused the question to be raised, to what extent is hedonism morally correct? And in the field of theory, what relation can it have with ethics? Can hedonism be justified and moral? The research method in this article is descriptive-analytical. The findings of the research indicate that the relationship between ethics and hedonism is drawn from the way of examining the idealism of pleasure and the nature of hedonism . Despite the fact that a group of moral philosophers have gone so far as to consider pleasure as an intrinsic good and consider the criterion of moral value and moral judgment to be dependent on it and have organized hedonistic ethics; But pleasure cannot be an intrinsic good and the criterion of moral value, and hedonistic actions can be considered moral only in some cases. According to Islamic teachings, Although pleasure is not an evil thing and the pleasures of the afterlife are real and original; However, it is not the ultimate purpose.

The common and ultimate goal of Abrahamic Religions is the flourishing of moral virtues, among the most important of these virtues is reducing selfishness and arrogance, and deepening and promoting humility before creatures and their Creator. One of the characteristics of Christians according to the Holy Quran is their humility. From the point of view of Christians, the character of humility in the human heart is the cause and result of deep and lasting peace of mind, love of God and people, compassion and kindness towards everyone, while pride is one of the seven major sins and plays a unique role in the causal chain of sins. A study of humility in the New Testament in this paper shows that there is a deep dialectical relationship between the Christian belief foundations in the fields of theology, ontology, Christology and anthropology with behavioural patterns of Christian ethics. With descriptive and analytical methods, this article deals with the extent and range of examples and foundations of humility in the three: cognitive, emotional and behavioural dimensions in the New Testament and reviews the model of humility in the chain of Christian ethics.

From the point of view of Islam, justice is considered to be a fundamental principle and the most important element of society, as the philosophy of sending prophets to establish equity and justice among the people has been known, hence the subject of justice has always been one of the concerns of mankind and the central concepts and theorizing of many experts and philosophes. Sayyid Qutb is one of the Muslim thinkers in the 20th century who has investigated the dimensions of social justice in Islam. The purpose of this research; The investigation of what is the concept of social justice in Sayyid Qutb's thought is based on the book "Tafsir Fi Zhalal Al-Qur'an" and how he reached his theory of social justice from those foundations. In this article, using the analytical- descriptive method the concept of social justice in the Tafsir Fi Zhalal Al- Qur'an according to Sayyid Qutb will be investigated. The results of the research show that social justice in the Tafsir Fi Zhalal AlQur'an is not an unattainable ideal, but this justice is through the creation of a justly and ethical society to transform a Qur'anic teaching into the reality of human society, based on the commands of the Qur'an, which is originated of a comprehensive ideological concept, in which the justice is not unrelated to the life of man and society, but has a meaning beyond the government and ontological and must be fulfilled in the individual and social action. Therefore, Sayyid Qutb knew the way to fulfill social justice in the justice in the social relations between individuals, economic justice, distributive justice and justly governance and responsibility of humans, whish fulfill under the banner of divine commandments. And its obstacles are the transformation of the Quranic instructions into the whims and fancies, corruption, disobedience of divine commandments, and unjustly distribution. He consider his reform vision for the society based on the fulfillment of social justice and achieving Islam foundations, applying its legitimacy, perform the foundations and implementation of the Islamic government as one of the most important goals of the Quran has been his main aim.

Different religions around the world have provided constructive solutions in the field of solving various human problems. Buddhism paid a lot of attention to the natural environment from the very beginning. Regarding the importance of the present research, it should be noted that the researches that have been conducted on Buddhist religious texts have not paid much attention to the environmental views of this religion and have often investigated its philosophical, psychological and therapeutic aspects. Considering the many environmental problems that have critically threatened vegetative, bestial and human life, the contemporary world needs extensive research in the field of nature protection so that the experiences of other schools can be used. The main achievement of this research will be to show how Buddhism tries to preserve nature by linking ethics and environment.The current research will try to advance the research by using the historical research method and by referring to first-hand (original) and research sources.The results of the research also indicate that, according to Buddha, change is part of the nature of the environment; but moral vices (such as cruelty, avidity, hoarding, prodigality, burglary, arrogance, etc.) will speed up the destruction of the world as a cause and effect.

Physical health is considered as one of the other health along with spiritual, mental and social health in many systems and schools. Trying to explain an intellectual and cognitive system called "ethical system" consisting of three related and coherent elements; It is the plan, the basics and the principles, and it aims to improve and promote the spiritual health of human being with the water treatment method. Therefore, this research aims to answer the basic question of how the moral system of the Qur'an affects the human body and health through a descriptive and analytical method The moral system of the Qur'an with two methods; Prevention and treatment aim to ensure the health of the human body. Raising awareness, removing moral vices, observing hygiene and cleanliness in dimensions, cleanliness of the body and clothes, sexual hygiene and nutritional hygiene are among the preventive methods of the moral system of the Quran in the health of the body. are The treatment methods are divided into two parts: the treatment method through inner and spiritual means and the treatment method through external means. Piousness, peace of mind, prayer, Quran, prayer, repentance and asking for forgiveness are among the methods of inner means, and fasting, avoiding extravagance and overeating are also the most important material means for the health of the body.

Mass media's representation of crime، deviance، and disorder is one of the constant causes of concern at the community level. Because it causes fear and anxiety in the society. However، this traditional role of the media in representing norm-breaking events can be restored according to some media-oriented theories such as the magic bullet theory and the theory of highlighting and selective writing، and it can play the role of a tool that also has crime prevention training. And also، a control tool on the emotions and inflammations of society after committing a crime. The current research، with an analytical-descriptive method based on library data، tries to achieve this goal، to what extent the media can moderate and control the inflammation and emotionalism caused by committing a crime، and against this role in determining the punishment of the effective offender. be realized the findings of this research show that the media can control the inflammatory atmosphere created in the society with the insinuations they give to the audience in their headlines and texts، and they can control the criminal justice system from a kind of common sense. release a criminal offense. Anyway، this research investigates the different roles of the media in feedback by representing the crime and also reconstructing or depicting the face of the criminal and finally examines this process in determining the punishment.

Sexual education refers to a collection of teachings and the creation of situations and contexts that aim to familiarize individuals with guiding and regulating their sexual instincts. The purpose of this research is to discuss the fundamentals, principles, and goals of sexual education in both Islamic and Western contexts. As civilizations advance, industrial technologies progress, and information networks and virtual spaces expand, individuals and societies face significant risks. Therefore, this research utilizes a descriptive-analytical approach to highlight the importance of timely sexual education in promoting public chastity, moderation in sexual desires, eliminating sexual discrimination, and ultimately fostering spiritual closeness to God.

Since human dignity is considered as a right or a set of inalienable and transferable rights, which has many potentials and fields of development and legislation in rule-making or compiling basic principles in the field of management and it is crime control or criminal policy, so it is considered to be able to play a constructive and effective role in the field of macro and strategic criminal policies in an extra-legal way. In the religious teachings of Islam, human dignity is not based on a contractual and creditable matter, but on the basis of an ontological, ethical and original matter, which originates from the essence of human creation and a subject of development based on divine decrees and in the legislative dimension. It is justified. Now the question is, with all these capacities, how can this issue be given a practical aspect in a religious government, in the context of criminal policies and in the field of crime management and control? In other words, what is the place and functions of dignity-orientation in criminal and criminal policies? In other words, what is the place and functions of dignity-orientation in criminal and criminal policies? The findings of this article, prepared with descriptive and analytical methods, state that the preservation of human dignity, which has a moral origin on the one hand, and is also the creator of many moral works, has the ability to be the most important pillar of criminal policies. To be known in the general sense and criminal policies in the special sense. Since this principle is the justification factor and existential basis for many criminal and moral institutions and mechanisms in the criminal justice system, such as the principle of equality, proportionality, amnesty, acquittal, equality of arms, caution, and so on, with redefinition The function of the rule of dignity, which this article examines, can change the macro and strategic policies of penal and criminal.

The knowledge of ethics among Muslims has faced different approaches, which has led to the emergence of different ethical and educational systems such as rational, mystical, transferable and integrated approaches. The integrated ethics approach has tried to use the privileged capacities of the philosophical, mystical and narrative school and have a combined view of the science of ethics, one of whose leaders is Ragheb Esfahani. He has created a good link between the philosophical and religious approach in his valuable book al-Dhari'a al-Makaram al-Sharia. What can be understood from the discussion in the present research is that Ragheb emphasizes rationalism and considers reason to be the leader of sensual virtues and views reason as the head of a chain of moral virtues. The characteristic of Ragheb's discussions is the combination of philosophical and moral discussions with the verses of traditions and the religion of Islam. Ragheb Esfahani's moral theory should be considered among Platonic-Aristotelian virtue theories in terms of its overall structure. Nevertheless, its moral educational views have a completely Quranic content and are so embellished with Islamic verses and traditions that its philosophical flavor is less palpable. Ragheb's important initiative in the discussion of moral and educational virtues, which was taken from the Holy Quran, was to add the virtues of success, guidance, growth, affirmation and confirmation to the philosophical moral virtues. Despite Ragheb Esfahani's original and wonderful works and despite the deep works he left behind, he remains unknown and the reason for this is the deep influence of Ghazali on Ragheb's moral issues.

Social media as an emerging phenomenon in Iran has caused significant changes in all activities, especially in the field of educational services. According to their mission, universities and higher education centers always seek to attract students and then attract motivation for specific actions and behaviors. The lack of native standard models for using social media marketing in the university has caused us to sometimes see problems in this field. Based on this, this research, after investigating the ethical problems of this activity, first through the method of qualitative approach and inductive content analysis, while conducting scientometrics, identifies the dimensions of social media marketing and localizes them using the Delphi method. Then, with the help of exploratory factor analysis, while verifying the groups of indicators of each dimension and verifying validity, it evaluates the current and desirable situation of these indicators and factors in Iranian universities. The statistical population of this research in the qualitative section of the articles of the Web of Science database during the 50 years ending in 2022 and in the qualitative section is selected experts and cultural assistants of universities across the country that were surveyed using the snowball method. The results show that the most important problems are related to the ethical approach in advertising and social media marketing policy.