اخلاق

This research delves deeply into the issues and challenges associated with artificial intelligence (AI) and moral judgment, seeking to answer the fundamental question of how AI can play a role in human moral decision-making. 

The study employs an analytical-descriptive approach, utilizing library research to examine existing literature and resources related to AI, ethics, and moral judgment. 

AI, through complex algorithms and machine learning, is capable of processing information and making decisions across various domains. The application of AI in moral judgment offers benefits such as increased accuracy, speed, and impartiality. However, several challenges persist, including a lack of understanding of moral nuances, bias, and a deficiency in creativity and innovation. 

Currently, fully entrusting moral judgment to AI is unreliable. AI can serve as a tool to assist humans in the moral judgment process, but final decision-making should remain with humans.

The purpose of this study is to examine the impact of socially discourse-oriented relationships on the development and improvement of ethics and urban culture. The research methodology combines descriptive and applied analytical approaches. The findings revealed that citizenship and civic culture are the result of multifaceted commitments. Citizens are dynamic and mobile components of society, actively participating in various societal spheres. Achieving this requires a dual movement: one from top to bottom in the form of empowerment and engagement within macrostructures, and the other from bottom to top, reflecting the active social participation of citizens, particularly in the public sphere. The religious, cultural, and civilizational values of Islamic Iran encompass teachings that embody civil and collective virtues and ethics. The fundamental philosophy of these teachings is the belief that behavioral changes must begin with individual awareness and attitudes. Considering the impact of religious beliefs on adherence to civil culture, these values offer a suitable foundation for citizens to acquire necessary skills for participation in political, social, cultural, economic, and religious arenas. Religion, as one of the most significant sources of fostering civic culture, necessitates special attention to religious adherence and beliefs in encouraging commitment to civic ethics. Furthermore, civic teachings should be tailored to meet the social, religious, and cultural needs of society.

chakidehneshat monvi bah onvan ameli kolidi dar tarbit ve akhlagh tarif shod. ranpakarehaye elmi ve amali baraye ijad neshat monvi dar khanavadeh az jomleh mosael manpam tarbiti ve akhlaghi shodand. sharayet mojod ve avamel mokhtelfi chon fesharehaye ejtemaei ve daghedgheh cpehei zandegi baes kanpash neshat monvi dar khanavadeh ve koodkan mi shod.pajoosh hazar bah pasokh bah in saval bud keh ranpakarehaye elmi ve amali baraye taqvit neshat monvi khanavadeh az didegah tafsiri ve akhlaghi alameh javadi amali cheh bodand. cpehdaf in tahaqiq barresi ve tahlil ranpakarehayi bud keh mitavanstand bah taqvit neshat monvi khanavadeh kamak konand.yaftehnpehei barresi neshan dadeh shod keh monba esli neshat monvi khanavadeh shenakht nematenpehei alehi ve sepasgazari az munʿm bud. yadavari nematenpehei khodadadi ve zekar alehi fazayi baraye neshat khater monvi ve anbasat khanavadeh faranpam kard ve bar in asas, neshat monvi bah onvan pishniaz tarbiti ve akhlaghi anan ijad shod.vazhgan kolidi:neshat monvi,khanavadeh, tarbit, akhlagh, alameh javadi amali

The purpose of this research is to analyze the indicators of Martyr Soleimani's school with an emphasis on Martyr Motahari's anthropological theory. The research method is qualitative and with thematic analysis approach. The statistical population of the research included experts and specialists in the fields of Islamic ethics and experts and professors knowledgeable about the anthropological theory of Shahid Motahari and the school of Shahid Soleimani. The statistical sample was estimated and sampled based on reaching theoretical saturation (16 people). The research tools included systematic library study and structured exploratory interviews. The validity of the tool was evaluated and confirmed based on the legal and scientific validity of the sample, expert opinion and agreement between the correctors. The results of the analysis of the theme showed that all 6 dimensions of Martyr Soleimani's school based on Martyr Motahari's anthropological theory (belief, administrative, political, social, moral and jihadi dimensions) have indicators. Based on the findings of the research, it is possible to suggest the implementation of these components to the agents of the Islamic Republic who are in the final stage of governance. If politicians in the Islamic Republic want to be effective in the domestic and international environment, following these components can guide them in this direction.

As a key mechanism in governance, the intersection of data-driven governance and regulatory frameworks can play a crucial role in addressing the numerous challenges of Data-centric governance. This issue is particularly pertinent given the advancements in data-based technologies, such as artificial intelligence, alongside the evolving needs of society. This paper employs the meta-synthesis method to examine regulatory approaches in managing these challenges. The primary objective of this research is to identify and analyze the policy and ethical challenges associated with data-driven governance and to propose effective regulatory solutions for managing these issues. The study's findings indicate that formulating comprehensive and clear regulations, establishing independent regulatory bodies, developing technical standards and guidelines, public education and awareness, and international cooperation are among the most important regulatory aspects of data-driven governance. This research, with a focus on the country's needs and based on a regulatory approach, offers practical and policy solutions that could improve the oversight and enforcement of laws related to data-driven governance. This paper employs the meta-synthesis method to examine regulatory approaches in managing these challenges. The present study is qualitative, with its philosophical foundations and paradigm being interpretive. The research orientation is applied, aimed at developing practical knowledge in a specific field.

Religious propagators in cyberspace face various ethical conflicts, and making appropriate decisions in these cases requires careful consideration of the rational and religious arguments surrounding the doubts and conflicts. The aim of this paper is to resolve four cases of ethical conflicts faced by propagators in this space. 

Data collection and identification of ethical conflicts were conducted using field and library methods. To address these conflicts, an analytical-ijtihad approach was employed, relying on reasoning and inference. 

This article examines four cases of ethical conflicts encountered by religious propagators. The first conflict arises between the necessity of conducting flow analysis for doubt resolution and the need to avoid dubious spaces. The second conflict is between the necessity of religious propagation and responding to doubts, and the need to avoid mingling with non-mahrams in private spaces. The third conflict involves the necessity of religious propagation and the need to prevent wasting time and life. The fourth conflict occurs between the necessity of content creation and exploration in cyberspace and the need to avoid obscene images.

By examining the arguments surrounding each conflict, it was concluded that the first conflict is hypothetical and does not occur in practice. In the second and third conflicts, the necessity of propagation takes precedence over its common harms, and practical suggestions are provided to mitigate these harms. The fourth conflict can also be resolved by clarifying the ruling on looking at such images.

This article aims to identify the strengths, weaknesses, opportunities, and threats of social networks, with a focus on Instagram, regarding values in the Iranian Islamic family, and to determine strategies for Iranian Islamic families to utilize these networks to prevent the weakening of family foundations. 

This article is based on a descriptive-analytical method and is of an applied type, conducted according to SWOT analysis. 

In this part of the research, efforts have been made to identify the strengths, weaknesses, opportunities, and threats of Iranian Islamic family values in social networks, especially Instagram, using the SWOT matrix analysis method. The most important findings of this research are as follows: Strengths include: creating opportunities to introduce and expand the authentic culture of the Iranian Islamic family among users, referring to moral values in the Iranian family, and disseminating creativity, ideas, and innovations. Additionally, families become acquainted with new information on psychology and family science, and how to deal with children. Membership in Instagram networks and channels related to the family system, strong presence and participation of family members in social and political issues, and helping to shape the socialization of family members. Weaknesses include: destruction of family social relationships, unethical relationships, promotion of corruption, failure to take advantage of educational opportunities, and weakness in identifying social network opportunities. Opportunities include: expansion of virtual education, development of scientific communications, and e-commerce. The experience of globalization and familiarity with new technologies provides an opportunity for proper understanding of the dimensions of social media. Threats include: promoting non-Iranian culture and gradually changing the Iranian Islamic lifestyle, promoting consumerism and fashion trends among family members, promoting abnormal social and civil relationships, electronic addiction, reducing educational motivation, and identity crisis. 

Based on the identification of the four elements of SWOT analysis, strategies have been designed for optimal use of these emerging media to preserve family values in terms of infrastructure, content, support by the government, and education and research. With precise planning, we can witness the optimal use of family members of these media with minimal challenges and harms in the future.

Media is one of the most affected industries by technological changes. The applications of artificial intelligence in the media industry encompass a wide range. On the other hand, AI can also have many negative consequences. In fact, anything that is fully automated can be subject to misuse. One of the organizational protective measures against the dangers of AI, and perhaps the most critical first step to prevent these outcomes, is the ethics of artificial intelligence. This paper first examines the ethical challenges in the media industry and then explores strategies for addressing these ethical challenges. 

This article adopts a review-analytical approach, providing evidence and analysis of the subject. Data were collected through library methods and by referring to academic and electronic sources. The analysis of the data was based on structured reasoning and inference. 

The review indicates the ethical challenges facing the media industry in relation to artificial intelligence, which include: privacy preservation, data monitoring and protection, bias (lack of neutrality)., contributing to the occurrence of riots and jeopardizing public security, elimination of media jobs, devaluation of human worth, economic power monopolization, disputes over ownership of media products, and the proliferation of deepfakes and misinformation. 

Identifying ethical challenges alone is not sufficient; it is essential to devise solutions for them. Drafting enforceable laws, conducting ethical audits, and utilizing digital media literacy are considered as strategies to address the ethical challenges of artificial intelligence.

On the one hand, all aspects of religion are related to all aspects of education, and on the other hand, various media, including film, can be used as educational tools. In this research, among the various genres and subgenres of film, the superhero subgenre, which is one of the most popular and influential subgenres in children's and adolescents' films, was studied. In other words, it was investigated how this subgenre can be used as a tool for moral education in line with the development of children's moral cognition. 

To find the answer to this research, the first chapter of the animated series "Shab Niqab Group" was studied using the narrative analysis method. That is, by focusing on the three main axes that organize the theme and narrative in animation, namely screenplay, directing, and editing, the way of teaching moral cognition to child audiences was addressed. 

In the parts examined in the series "Shab Niqab Group", clear cases of teaching moral cognition as one of the moral necessities of living, including forgiveness, focus in the face of mischief, honesty and straightforwardness, not being negligent, and pride and underestimating the opponent, were found and explained to show that the superhero subgenre has the potential to develop moral cognition. 

By analyzing the findings of this research, it can be said that the superhero subgenre has the potential to be used in the process of moral education of children. Therefore, with this goal in mind, it is possible to produce animation in the mentioned subgenre in our country, Iran.

One of the most important tasks of theology is to answer religious queries and strengthen the religious beliefs of the faithful. Given the special status of ethics in the paradigm of Islam, the main objective of this paper is to answer one of the most frequently asked questions in the field of ethics, i.e., the origin and foundation of ethics. In answering this question, three ethical schools have been developed, namely, deontological, consequential, and virtue ethics. Explaining Imam Khomeini's theological viewpoints, as one of the internationally well-known theologians, in answering the above question, plays a crucial role in explanation of the Islamic foundations of ethics and ethical lifestyle. The present research is an attempt to explain the theological foundations of ethics in the theoretical system of Imam Khomeini. The research method used for this purpose is thematic analysis. In the first place, the theological foundations have been studied and extracted, and, then thematic analysis has been carried out through ethical approach. The findings of the research show that according to Imam Khomeini’s viewpoints, the moral system of Islam is based on the three ethical schools, i.e., deontological, consequential and virtue ethics, while the evolutionary and legislative support of Islam of ethical lifestyle provides guarantee and meaningfulness to it. The findings also show that in order to have an ethical society, it is necessary to enrich the epistemological system of the individuals in the fields of theology, particularly the divine attributes, cosmology at the mundane and eschatological levels, anthropology as well as the explanation of the impacts of man’s ethical behavior on his destiny.

The impenetrable position of ethics and human values, placing all areas of human life under the umbrella of ethics and untying ethics from various ethical dilemmas, makes it necessary to explore and evaluate the works and manifestations of ethics. Reaching the high peaks of human morality and dignity is not an easy task. God's success, knowledge, courage, steel determination and a will like a firm and stable mountain are needed. There is no doubt that knowledge is a powerful lever to motivate and move beyond ethics and overcome crises. With this definition, the approach of this article is a descriptive analytical method, examining human values and moral works in the light of managing spiritual crises, with the focus of the words of Amir Momenan Ali (P.B.U.H). Paying attention to the theoretical foundations of ethics in Imam Ali's words, which is based on several principles, is effective in building a society free from moral vices and promoting the culture of self-management and the will to avoid contamination and sins. This approach is ultimately indicative of a new research to express the point that values and morals are the highest capital that God has destined for man, and by knowing them and by providing basic solutions, a person - facing  a full of conflict and crisis world- can live in the shadow of  peace and devine values.

One of the distinctive features of the collection of Bakhtiari couplet poems by Darab Raisi is ethics. He, like other great poets of Iran, has put the field of poetry at the service of morality and has used moral virtues and vices in his poems, praising moral virtues and criticizing vices. He makes the call to virtues the basis of his work and warns people against vices and impurities. Darab Raisi is trying to take an important step in the direction of promoting moral virtues ethics with the influence of the teachings of Islam and the culture of Iran and the Bakhtiari people. In this article, the information has been collected in a library form and analyzed with a descriptive method. By examining Bakhtiari s couplets by Darab Raisi, virtues such as love, kindness, faithfulness to promises, courage and honesty and vices against of them have been discussed and investigated.

This study aims to explain a religiosity assessment model based on a priority system, conducted through qualitative content analysis. The research process began by elucidating the structure of religiosity from the perspective of Islamic thinkers and identifying the common components. These components were then systematically organized into a model centered on three main elements: belief, ethics, and rituals. The subordinate components were prioritized according to the precedence of belief over ethics and ethics over rituals, as well as other criteria for prioritization. According to the study, the structure of religiosity comprises its dimensions and indicators, prioritized as follows: the three dimensions of religiosity—belief, ethics, and rituals—are prioritized in that order. Rituals themselves are divided into three sections: social, worship, and individual, which are also prioritized in that sequence. The first rule in prioritizing the indicators of religiosity is to classify each one based on the three main components. Thus, if some indicators in religious sources were prioritized equally despite differing in status, their position was determined based on whether they pertain to belief, ethics, or rituals. In the next stage, the key components under each main element were also prioritized according to certain general and specific criteria mentioned in religious sources. Overall, within the belief component, the priorities are, in order: theology, eschatology, angels, divine books, prophethood, and Imamate. In the ethics component, the priorities are obedience, love, patience, justice, truthfulness, and sincerity. Within the ritual component, from a social perspective, the priorities are guardianship, benevolence, trustworthiness, fulfillment of promises, jihad, goodwill, and mutual support. Finally, within the rituals component from a worship perspective, the priorities are prayer, almsgiving, pilgrimage, and fasting.

"Governance" is a new model and method in the field of politics and management, which has attracted the attention of many thinkers in the last few years. This model has many types, one of which is ethical governance. This governance, which insists on "management and administration" based on values, is a group action planned by the rulers and managers in order to implement a decent ethical system to integrate all business under a set and organization. Farabi is the first Iranian Muslim philosopher who, in addition to founding Islamic philosophy; has been the designer of many political and ethical discourse. In his political philosophy and civil science, he saw ethics and politics together, and the way to achieve the utopia of good fortune is only by converting to moral principles, which according to him, is possible through the cooperation and convergence of people and officials, and in the context of society. The subject of this article is the moral governance from the perspective of this peripatetic philosopher. The authors first defines governance and then ethical governance, then by adopting the method of content analysis and exploring Farabi's thoughts, they identify and introduce the foundations and signs of this governance/management model. Its purpose is to clarify the content of a percentage of Islamic philosophy in order to provide the content of one of the most important types of governance, for managers and officials of governmental and sub-governmental institutions, as well as citizens.

The concept of subjectivity and its entry into the philosophical and sociological Topics is one of the changes that the Renaissance brought, and the basis of its awareness and actions became one of the issues that studied and discussed among theorists of philosophy and social sciences. So that the various approaches of subjectivity, such as freedom and will, consciousness, subjugation, self-construction, being, existence, ideology and social construction, are among the most controversial sociological and critical theories of the current era. This research is conducted using a documentary method and by referring to various books and articles, the opinions of scholars on the subjectivity are reviewed. In this way, it is tried to address the research question of "how the subject and the subjectivity are formed". This study shows that the approaches and theories related to subjectivity can be classified in three general patterns: Classical and existential pattern, being pattern and prescriptive pattern. Based on these three patterns, the subject's actions and consciousness are based on a spectrum between absolute ego to absolute subjugation and control. Classical and existential theories are on the absolute ego side of the spectrum. But with the emergence of Hegel, the approaches related to subjectivity distance from the absolute ego and the responsible subject. But the absolute self, unlike German idealism, which has a social dimension and limitations (transcendental knowledge in Kant's approach and intersubjectivity in Fichte's approach), has no limitations and even no essence. In response to the main question of the research, "finding an answer to the subjectivity", it can be said that the subject's actions and consciousness are placed on a spectrum between absolute ego and absolute subjugation and control. Classical and existential theories emphasize on the absolute ego, while the Hegel defines subjectivity different from the absolute ego and the responsible subject. In fact, Hegel's theory, as a theory of intersubjectivity, is considered as the starting point and it prepares the basis for the formation of being and prescriptive models of subjectivity in the 20th century.

According to Deleuze, it is an expression of the discipline that connects Spinoza's ontology, epistemology, physics, and ethics. In other words, the logic of expression is the logic that governs all the different areas of Spinoza's philosophy, and for this reason, Deleuze named his most detailed study about Spinoza Expression in Philosophy, Spinoza. In this article, I try to have an overview of this book and while examining each section, the concepts proposed in them and the process of the chapters, how Deleuze identifies the presence of the logic of expression in each aspect of Spinoza's philosophy will also be displayed. In this way, the basic concepts in Deleuze's reading of Spinoza will be revealed. In addition, we will see how immanence is related to expression in ontology, and how Deleuze describes the trinity of essence and its results by identifying two levels of expression, creative nature and created nature, as well as the theory of finite states. With respect to physics, the body is an expression of substance, a mode that is essentially an intensive degree of power. In this way, the triad of mode expression is described. In epistemology, the sufficiency of the true idea implies its expression. In ethics, the issue is about capacity and power, which belongs to the human body and mind, since the mind and body are an expression of essence, and therefore a degree of power.

Criminalizing crimes against public ethic and decency in cyberspace, in addition to highlighting the strengths of the case, also puts gaps and weaknesses before the legislature to establish criminal titles, but creating behavioral restrictions through criminalization is contrary to the basic principle. It is freedom and obscenity of actions that should be limited to the most important and vital issues and should not limit the scope of voluntary activities of individuals.This article, with a descriptive-analytical method, examines the commission of crimes against public ethic and decency, especially pornography and prostitution in cyberspace, and examines social prevention methods and the situation for combating cybercrime in this environment. According to the results, among the social prevention methods against cybercrime, situational-oriented social measures with sub-categories of family-oriented prevention and educational-cyber prevention, and among society-based measures, information, participation and consensus, accountability promotion and culture building were mentioned. Also, among the prevention methods in cyberspace, situational prevention measures with a subset of restrictive measures, surveillance measures, licensing and identification and encryption tools were mentioned, which with the help of these measures, it will be possible to deal with cyber behavioral deviations to a large extent.

Maintaining the foundation of the family as the main member of the society is essential, and in this way, recognizing the rights of couples and respecting these rights by them will strengthen the family. With the creation of a valid marriage contract, rights and duties arise between the couple, the observance of which has a significant effect on the stability and strength of the family foundation, which is referred to as "the effects of marriage". Part of these rights and duties are related to financial affairs and another part is related to non-financial affairs and security and dignity protection. The non-financial rights and obligations of spouses from the point of view of jurisprudence and Islamic law include three categories of common rights, rights specific to the wife, and rights specific to the husband. Since the non-financial rights of couples are strongly dependent on customs and ethics, it has always undergone many changes over time, which not only do not have the origin of discrimination, but are fully documented in the legislative system on specific bases and have the ability to reflect and justify rationally. Total accuracy and sharpness clarify the Sharia based on wisdom, justice, kindness and mercy in the scope of family rights and it shows the existence of compatibility between the world of Sharia and nature and nature.In this system, the necessity of leadership is based on the implementation of kindness, justice and association based on the famous, away from any kind of transgression and excesses, harm and rebellion, violence and domination can be justified and supported.Since this idea is focused on the emotional and psychological needs of human beings, it cannot be summed up only in the form of the fulfillment of rights. This article aims to examine the non-financial rights of women in the family, while explaining the origin of the laws, clarifying the place of psychological security and human dignity of women.