فصلنامه اخلاق زیستی
پیاپی 7 (بهار 1392)

Moral virtue has two dimensions: cognitive and motivational. The cognitive dimension shows value and perfection of virtue; and the motivational dimension is the internal tendency of the person to do a certain action or express a certain emotion. Faith is based on two things: cognition and wholehearted submission towards Allah with His existential and moral characteristics.The present article deals with the effect of faith on these two dimensions of moral virtue. Faith affects the cognitive dimension of virtues from two aspects. On the one hand, faithful cognition of Allah, human being and the purposefulness of the creation introduce the virtues as valuable and perfect truths. On the other hand, heartfelt submission in faith is the main factor in understanding the cognitive dimension of virtues. The role of faith in creating the motivational dimension of virtues is a fundamental role. Besides, due to distinction of the person’s tendencies from the goal of faith, and the faith’s relation to the moral Allah, a believer’s tendencies will be towards moral virtues. In addition, faith causes the moral virtues to become sacred. Accordingly, the person’s willingness to realize the motivational dimension of virtues is amplified. Due to various ranks in faith, the above effects on dimensions of virtues are of various ranks. At the end, we have briefly listed the implications of faith in a religious approach to biomedical ethics compared to a secular biomedical ethics.

The principle of beneficence is the second among the four principles of bioethics considered to be an ethical code of conduct for the protection and securement of human subjects through the course of research and experiment procedures.Like other principles of bioethics, this principle is pursuing the rapid human progress in biomedicine and compilation of management and control guidances in this respect in order for them to be merely applied for the welfare and wellbeing of the human subjects undergoing research and therefore has been approved by scientific, ethical and religious circles.The principle of beneficence that might be named the principle of benevolence and well wishing in the rich islamic jurisprudence, has a broad and profound purport with numerous subjects that this article examines some of them under the context of islamic Emamieh jurisprudence and then explores their connection and utilization in the Islamic biomedical jurisprudence.

As physicians encounter diverse patient population, socioeconomic circumstances, religious values and cultural practices may present barriers to the delivery of quality care.Gender roles, relationships and boundaries are culture specific, and are frequently shaped by religious teachings. The Islamic beliefs and values inform Muslim behaviours and is relatively under-investigated. Respect to others values and privacy and is the right of patients. Hijab is the religious duty for muslim female and in fact is the privacy right.In an effort to explore the impact of Islam on the relationship between patients and providers, we present an Islamic perspective on cross-gender relations in the patient-doctor relationship.Next, we provide a brief overview of the foundations of Islamic law and ethical deliberation and then proceed to develop ethicolegal orders pertaining to gender relations within the medical context.

Ethics of Living is the science of human exitence and improvement which combines biology with human values. It is related to life style and ethics. Family as a is pillar life in human's life plays an pivotal role in rise and of fall human beings; such an institution should adopt special creeds and use them during people's life. These major kinds of creeds are to be used during people's life. This major kind of creed is called ethics of family life. The great religion of Islam pays a lot of attention to family relationships which play an important role in spritual and mundane elevation of human beings. Many Islamic scientists and Mystics consider family as a mighty institution. Islamic Mystics have been examples of practical people and the source of blessings for human beings. They are provided us with constructive experiences and guidelines about ethics of living speically ethics of family life. The question is that: What are the ethics of living that contemperary Mystics of Saghalian practice in they own families? What are their suggestions for improving well being in ethics?The present paper is an attempt to examine and study various works done by contemporary Shia Mystics to answer the above mentioned questions.It seems that the contemporary Mystics of Saghalan had the proper knowledge of ethics of family life and were excellent example of practical people who are purly spritual whenever possible, they suggested this Islamic way of life to other people in different ways. This results in improving the level of individual and social well-being, welfare and peace. The Mystics and their follower's way of life show that the life style and the ethics of living that theyve had in their families which cause promoting well being and physical and mental health of the members of society.In additiona, their experiences in this regard make the family ties even strong.specifically it would stand out in this era that family ties have been weakened and the rate of divorce has drastically increased and running away from also has been a noticeable issue.

Environmentalcrisis and insufficient managerial involvement in solving its problems, increased attention to ethical attitude in the face after it has beenFollowed. Because, the worldview and moral guidance is effective on both individual and social behavior. With the emphasis in the place of worldviews as a fundamental base which directing the Environmental behavior, It formed the theoriesandschoolssuch ashumanand non-human oriented. The purposeofthispaper is to examinethe role ofcosmological andanthropologicalQuraninenvironmentalethics.In thestudy ofverses in Quran,We gotthat there arethe particularcosmological andanthropological elements. They consist in the Featuressuch as the sanctity of nature, to be Publicrightof, the evolution of the universe and the dignity of Khalifa of God for human. These are considered asa basis forenvironmental ethics. Such a view of the world and human nature, was followed the particular environmental principles and values, Such as the development and prosperity, justice, andTrusteeship that forms the framework of the dos and donts of the environmental behavior.

It is said that actions of crimes against the environment under certain conditions, contamination or loss of or damage to the environment due to the appearance ofHence the importance of prevention of crime is directly linked with human health. Most countries have a specific penal regime put into effect in this case. Bdynjht as this specific subject matter in shaping the politics of criminal legislation on the environment is studied. Every human intellectual understanding of the threats that will seek remedy is limited to one thing: "to prevent further damage and protect the environment." Obviously, given that our main goal is to stay healthy environment, if the environment is contaminated and then deal with it Brayym think, will not achieve its purpose. "Caesar Bkarya" famous Italian jurist, argues that crime prevention is better than punishment, is. First suggested that the Prevention of Crime and the law should be clear and simple All power to mobilize people to defend it, and no power to destroy it used to be’ People should be taught to be second and third prize Righteous. Ways to prevent environmental crimes ranging from criminal and otherwise used. The environmental experts as a means of non punishment and prevention of damage to the environment will introduce the topic of the essay form.