نشریه مطالعات اخلاق کاربردی
سال هشتم شماره 31 (پاییز 1397)

Ethics philosophers have always focused on ethical conscience and how it was shaped. They seek to answer the question of whether conscience is an independent moral force or whatever is perceived by it is the same as the rules of practical reason? Psychologists have also talked about how external rules and regulations turn to internal ones for the individual. Assuming the acceptance of the truth of "moral conscience", the present study examines the role of the mother with the religious approach and uses the findings of moral psychology and concluded that the best way to develop the sustainable traits of childhood is to develop moral conscience. In this paper, moral conscience is the ability to recognize the good and evil that triggers the practice of good and evil. The formation of moral conscience, based on the religious foundations and moral nature of man, is the result of the effect of cognitive development and the evolution of motivation and the factors that provoke the repetition of the desired behavior, as long as it is the queen's conduct and the inner criterion. This paper seeks to explain the role of the mother in the issue of moral conscience formation and present a new model for the formation of moral conscience by presenting solutions in three areas of cognitive, emotional and behavioral (based on the giving of insight, deepening of beliefs and behavioral modification.

One of the emerging issues in contemporary studies of Quranic exegesis and Hadith is the revision of Islamic ethics from the "gender" perspective and the justifying of "gender ethics" in accordance with the sources of the revelation of Islam. The main issue of this paper is, in the first step, to prove the principle of moral propositions addressed to one of the two genders in verses * and narratives, and in the second step, to find the foundations of the inference of gender morality from the teachings of the revelation of Islam and the rejection of the forms of moral relativity about it . According to the findings of this research, the existence of the statements of gender ethics in the verses and narratives is undeniable, and the correspondence of the two Qur'anic principles of "paired" and "conformity of the system of legislation and the system of creation", the reason of the issuance of these propositions will be revealed by the holy sharia . Finally, after answering the forms of moralizing sentences in the event of the adoption of "gender morality" in Islam, it was concluded that the claim for the full use of the moral propositions to the two sexes in the Islamic Shari'a is not culturally relevant to religious sources. Thus, in deriving the moral propositions of Islam in the family system, paying attention to the gender dimension of men and women is necessary and in some cases causes differences or conflicts between moral and feminine verdicts. The method of this research is a combination of inter-religious and extra-religious approaches.

The contemporary world faces various moral problems more than ever. The concept of moral education is the process of creating and cultivating ethical virtues in the learners and trying to prevent them from ethical misconduct. Considering the importance of ethical education, ethical issues and moral education are of high rank. Imam Ali (AS), the first leader of the Shi'ites, has made remarkable points about moral education. The present study tries to use the descriptive-analytical method to determine the position and components of moral education of children in the family from Imam Ali's point of view. The results of the research show that Imam has divided ethical training stages into three periods of seven years based on the ethical stages and provided some elements about the components of moral education (ultimate goal, intermediate goals, principles and methods). The modeling of Imam Ali (AS), the use of Islamic educational methods and the cultivation of the generational generation can be the source of worldly and heavenly prosperity.

The purpose of this study was to investigate the ways and means of media deception in the family. The method of library and document research was applied and the instrument for collecting information was note-taking. For information gathering, theoretical literature on media and critical studies, scientific-research articles, and scientific-specialized articles and translations of specialized texts were reviewed. The findings were categorized in three areas of media deception in the way of covering the news and its transmission to the audience, influencing the family's lifestyle and family outreach strategies from the medium of media deception. The ways in which news is handled and how it is transmitted to the audience has a major impact on the lure of the audience, so that the techniques of influencing deception include: record writing, demonstration of serial information, guided leakage, message massaging, deletion, generalization, message scheduling, garbage collection, creation The news wave, evaporation, the presentation of the great lie, the display of censorship indirectly, the handwriting of the message, the creation of a hypothetical enemy, exaggeration, the effect of inoculation and the use of violent images of women and children, and so on. In the context of media deception and its impact on family lifestyle, the results showed that the media, by shaping false consciousness of the audience, expanding and displaying class contradictions, creating a sense of alienation, heroism, manipulation of gender concepts, serving politicians and economics, and creating cultural change It changes the individual and family lifestyles of the audience. Also, the media sometimes threaten the ethical rules of the family.

The history of ethical philosophy has long witnessed the efforts of philosophers to produce and provide various reasons for "being ethical". The question "Why should we be moral?" is based on requirement to arrive at compelling answers, to accept and to live according to a particular moral system. But the question we are trying to answer is "Why should I be moral?"
In the first question, answers and reasons are sought to justify the moral order, but in the latter, by accepting the utility of the moral system, it challenges a certain area and whether it is necessary for the person to always have moral behavior? This article follows the method of collecting the materials, the library method, and how to cite the data from the documentary method. In analyzing the content, this method is a descriptive analytic content analysis.
First, we review the answers given to a category of answers, and we will continue to address some of the challenges ahead of them, and we conclude that a particular reason is not enough to be ethical enough, a strong and strong reason Motivating and strong enough, it's a multifaceted reason that brings together several different types of arguments and combines them.

  In recent years, philosophers and ethical psychologists have been paying increasing attention to virtues, but the subject of ethical vices has been less focused. Gabriel Taylor, a researcher of ethics, aims to rectify this issue in an attempt to correct this neglect in an important work called "Fatal Violence." The deadly vices that are also known for the seven great sins in the Christian tradition include laziness, jealousy, greed, pride, anger, lust and chestnut. According to Taylor, each of these vile deeds degenerates and prevents man from leading one to a prosperous and prosperous life. However, it cannot be concluded from this that virtues are necessary for prosperity, but it can be acknowledged by Aristotle's virtue ethics that the absence of such a vindication is a prerequisite for desirable survival. Taylor in this essay, which is in fact a slice of his book, written many years later and further elaborated, reveals the nature of vices to a person by examining a case of vile debauchery.