مجله پژوهش های اخلاقی
سال هفتم شماره 4 (پیاپی 28، تابستان 1396)

Environment and Natural resources destruction is rooted in modern man’ paradigm and his relationship with himself and the universe. This happened because of technology intensive use as well as ignorance of traditions; however, these two led to environmental crisis. To resolve this problem, the mankind must change his behavior morally according to a divine paradigm. In this study, Two methods were used: the document review method was to study natural resources preservation education literatures. The explanation method was used to explain why we need a divine paradigm for preservation of natural resources education .The outcomes of this study are explaining ontology, epistemology, methodology, anthropology and axiology of divine paradigm for preservation of Environment and natural resources education. Although the various ways are recommended to prevent crises in natural resources context however, Environment and natural resources researchers and planners believe that relying only on technical advices is not essentially applicable. Because these crises represent a human tragedy: ignorance of God Who is creator of the universe. For this reason a divine paradigm based on "Analytical/scientific knowledge", "Metaphysical Knowledge" and "Religious/ethical Knowledge" is essential. This paradigm can be used by planners and officials for preservation of Environment and natural resources education.

George Gerbner, professor of communications and founder of the "cultivation theory", believed that television shares important elements among heterogeneous populations, including: religious and moral values . It was initially welcomed by researchers in the West. Graebner positivist assumptions and the process of change moral values in this theory, has caused the need for research on the possibility or impossibility of changing values. This article with the descriptive and analytical method investigates the possibility or impossibility of changing moral values at some School of Moral. and it is studied the variability of moral values and ethics in the field of communication and moral.

This paper shows that Mill has used 18 different terms for “harm” in his On Liberty. Then, it criticizes Mill’s “Harm Principle” and, instead, raises a new theory entitled the “Moral Permissibility of the Subjective Harm.” This theory is based on the “necessity” and “avoidability” of the “harm.” It uses “~□p → ◊~p” formula in the “deontic logic” to show the “unnecessity” and “avoidability” of the “harm” and distinguish “subjective” from “objective” “harm:” X is “objective” iff (if and only if) it is “necessary” or “unavoidable,” and it is “subjective” iff it is “unnecessary” or “avoidable.” Finally, it will describe the “reasons” and “consequences” of the “moral permissibility” of the “subjective harm.”

In his moral theory, kant has argued the three concepts of happiness that we could interpret about them as desire happiness, moral happiness and final happiness. Although it seems he faild to state a determinate concept of happiness, there is a organic unity between concepts of apparently conflicting of happiness. This paper aims to indicate this unity and reveal the important that kant gives to moral happiness. Moreover, it indicate According to Kant, whereas happiness is lower than the virtue, has two important role: happiness at the beginning of ethics, preventing of temptation to the violation of duties, help our to be virtuous and at the end of ethics serve as reward of virtue. So kant argues that trying to get happy in the context of ethics, is indirect duty of reason, which could indicate it as moral happiness.

Ijtihad’s goal is acquisition of true knowledge of juristic judgements and the knowledge is affected by various elements. Moral attributes of the religious jurist, divided into virtues and evils, is one of the elements. virtues affect true knowledge and comprehension of Islamic jurisprudence significantly, as evils prevent it, therefore, recognition of the effective attributes in Ijtihad (both virtues and evils) is necessary. Religious jurist must try to acquire the true knowledge, consequently, he should arrange moral virtues that affect the knowledge and be free from moral evils, too`.
Effect of moral attributes in Ijtihad ,as a principle, is the preconception. In this article by both rational or traditional methods, researchers investigate which attributes affect Ijtihad. Moral justice, fair thought, humility, egoism, mundane, hastiness and hostility are the most important moral attributes that affect Ijtihad.

With the advent of scientific advances in recent centuries, widespread philosophical criticisms weakened the traditional evidences and compelled the theistic to pursue novel evidences such as ethics to support their ideas., the moral argument of Robert Merrihew Adams is one of the contemporary moral argument for the existence of God. By devised the theory of virtue by Adams, offers a new explanation of moral values which have ability to justify the objectivity of moral values, as the most important element of Ethics Meaningful, and also have ability to justify The truth of theism, as a important part of this explanation. In this article we have tried to explain this idea and described this theory and analyzed the argument which raised from this theory and prepared evidences and reasons for the existence of God and then we examine the critics of that.

The aim of this study is specify the ethics of belief prerequisites. For this purpose, used from the conceptual analysis method for analyze the ethics of belief Prerequisites. The findings of this study show that the idea of the ethics of belief necessary to Prerequisites. In other words, for claim of the ethics of belief must belief that formation of believes is voluntary (Volitionalism) and anybody’s believes with others his believes and with another people believes is connect(Believes network connection) and moreover, belief with action to be related and its impact on the subsequent action(The action subsequent conviction), So before the formation of a belief should investigation about it (Deontology), and result of this study should be provide necessary and sufficient reasons and evidence for formation or reject a belief (Evidentialism), and these reasons and evidence must be in the domains of knowledge, and he be able to explain his reasons (Internalism).

Meditation(Muraghebe ) or self-control has a special place in Islamic ethics, So that all human's activities in ethics in order to achieve perfection comes, puts under its surrounding , and without this monitoring , no act will not reach the desired result. In this paper, the meditation (Muraghebe ) of the four approaches in ethics (Intellectual, mystical, traditional and compilation), in rational ethics has been examined and explained its presumption of the works of this dimension. As well as some epistemological foundations of anthropology of Meditation (Muraghebe) in rational ethics has been examined and has been raised its relation with their basis. As a result, according to texts of rational ethics philosophers, the (Muraghebe) understood as: "Care for moderate behavior from exceed and dissipate .In the other word, it is a virtue that avoid the man from slipping and errors.

Nowadays the problems that related to the organs transplantation, is one of the most complicated juridical and legal issues. By studying the bases of organs transplants, we realize that juridical and moral documents and their interaction sometimes could cause different and paradoxical theories. The pure juridical view of jurists creates three bases, known as "domination", "national property" and "legislative property". The permit of almost any kind of organs transplantation is the consequence of these three juridical theories. On the other side, the theory of "trusteeship" or "God's absolute ownership for organs of human body" is caused by moral approach on this topic. That does not permit any kind of Manipulation on organs of human body and introduce the human as a guardian and preserver of his body. This article is to study both of those approaches from the prospective of jurisprudence and morality and deducts that each one is related to other, and cannot be considered alone.

The main subject that has been noticed in this study is “Morals of pedagogy in Islamic life style”. Excessive importance of “life style” in people’s social, cultural and political lives, and also essential consequences of these life styles have been the center of attention of scientists from different fields. Therefore scholars from various fields such as, sociology, psychology, cultural studies, anthropology, medicine and theology etc. have studied part of this concept from their own point of view. The term, itself is a product of modern world, in which, it is shaped by weakening structural variables such as, social class, choices, emotional behaviors. While in Islam, it is shaped through divine instructions, pedagogical role models and patterns which are the basis for formation of the person’s identity and existence. In the modern world, besides its features and evolutions such as, developments and improvements of technological and communicational equipment, Islam causes progress, prosperity and excellence of humanity by presenting its special life style.
Current paper will study intents and purposes of pedagogy in Islamic life style, pattern and society based pedagogy in social life style, concept of responsibility and replacement of divine virtues in Islamic life style. The paper will also take a glance at the role of spirituality in upbringing of educated people and also the role of governments in formation of life style.

Economic poverty, an ominous phenomenon that has always threatened human societies and has been the cause of moral and educational harm. The current issue is how and how much influence and impacts of economic poverty on other educational and moral dimensions, as well as its role in the inefficiency of moral education. Field studies and surveys clearly show that the contribution of harm to economic poverty, morbidity, and delinquency is far more than other personal and social factors. In addition, economic poverty is also a serious obstacle to the efficiency of ethical education. Economic poverty is the root cause of causing poverty, emotional poverty, cultural poverty, social poverty, political poverty and poverty. Each of these titles is a barrier to creativity. Therefore, the teachings of Islam about the prevalence of economic poverty in society Has given a serious warning and it has disturbed the educational and moral system.