نشریه اخلاق وحیانی
سال نهم شماره 1 (پیاپی 16، بهار و تابستان 1398)

Most of the research have done in the field of education in the past twenty years has been in the tradition of analytical philosophy, and the most challenging one has been the denial of meaning and the possibility of religious education. Analytical philosophers of education, such as Hurst and Peters, emphasize free education and consider religious education as impossible, because it lacks the characteristics of being measurable, generalizable, and transferable. Their attitude to education is derived from an approach they have on the forms of knowledge; given this attitude, the knowledge is a matter whose principles are interdisciplinary and whose validity is abstracted from operation, not external. Their claim to reject religious education goes back to the indeterminate cognitive status of religion, the scientific nature of education, and the lack of rationality in religious education. In this study, the theory of revelational rationality, as a theoretical basis, is responsible for answering these problems. The findings of the study show that education and religion, because of their common theme and purpose, make a conceptual and meaningful combination. Religious education can also be established through the demonstration of religious science and the delineation of rationality. Religious rationality, by rejecting the implicit or persuasive view of the goal of education, introduces the revelational reason as the criterion of value and prosperity, neither the actions of rational people nor justified efficiency.  Also, the charge of lack of rationality in religious education that leads to a method of indoctrination, not education, is removed by addressing the religious meaning of indoctrination.  In this study, the human rational structure is identified with two aspects self-government and non-self-government, the first of which is associated with the will and the second with the validity of revelation.

Ethics is one of the most widely used words in social life that has been expressed in Iranian organizations' goals and policies in recent decades. However, there is no precise definition of ethics in the organization or a standard that can distinguish ethics from non-ethics in any circumstances. Ethics and its related theories are strongly dependent on the cultural and religious context of the society; therefore, the definition of ethical standards must be done according to the valuable beliefs of the intended community; therefore, the need to determine native ethical criteria appropriate to the beliefs and values of the community for Iranian organizations is felt. For this purpose, by analyzing the content, the Holy Qur'anic verses and Nahj al-Balagha's propositions were studied and finally, 97 basic themes, 13 organizing themes, and two overarching themes, action's goodness and subject's goodness, have been counted. The criteria for action's goodness deal with the organizer themes of considering responsibility as a trust, respect for justice, benevolence, moderation, the preservation of human dignity, the nature of action, the worldly and afterlife's consequences of acts. And the criteria for subject's goodness are organizer themes of the faith to God, piety, good intention and the appropriateness for acting.

The debate over the meaning of the religious ethical statements is based on the validity of the narrative reasons in Islamic ethics; that is, before addressing it, the question must be answered is that whether these reasons are substantially justified in proving ethical propositions or not? Undoubtedly, the Holy Qur'an, the widely transmitted hadiths and unique traditions with evidences are justified. The present study deals with the authority of unique moral Hadiths and the difference in the meaning of authority in jurisprudential and ethical propositions. Then, by using the analytical research, it is concluded that there is no clear meaning in the knowledges referring to reality, including ethical knowledge, giving authority and validating religious reasons. Rather, the criterion of the validity of these propositions lies in the degree of their realism. In other words, the validity of these knowledges cannot and should not be based on existence and non-existence (zero and one); rather the validity has calculable degrees, and in conditions where there is insufficient justification for the certainty of a theorem, a particular uncertain degree is justifiable. The unique Hadith relating reality gives us knowledge, and has a degree of realism, which is not absolute, but it may be preferred over any other knowledge within itself, and is therefore justified and its belief is reasonable. Whatever more evidences we collect here, we make it more rational and justified. These evidences may be rational, reasonable, narrative, historical, geographical, empirical, customary, and so on.

Miskawayh spent more than half of his life in the Buyid government. He was concerned about the flourishing of Islamic civilization. His question is what and how civilized society is to be realized, and he has illustrated, in a five-steps, the process of realization of civilized society: In the first step, he considered co-operation and social participation as the most fundamental concept for a civilized society, and based on this basic concept, Speaks of the impossibility of the realization of the happiness outside of society; In the second step, he explores the underlying concept of this concept in the natural needs of man and provides a context for the development of the moral theory of natural law; in the third step, Miskawayh discusses the two factors of religion and communal reason for actualization of the natural character of cooperation, and ,by explaining the functions of the religion, he has illustrated the influence of religious teachings on the strengthening of manners and participation, and thus social cohesion; in the fourth step, he has delineated the final and intermediate ends for social cooperation; And in the fifth step, to accomplish these ends, he proposes a just government structure and a mechanism for oversighting the government to bring society to an ultimate end in the form of religious laws and benevolent free questioning. This paper, by analyzing and citing, beside explanation of these five steps, explores the process of realizing the civilized society and its relation to ethics in Miskawayh's attitude, and it has explained the difference of Miskawayh's moral attitude with Aristotle.

This article explains the term "moral intuition" in philosophy. After explaining the literal meaning of intuition and the evolution of the word's meaning in English and Persian, four common meanings of intuition in philosophy are explained: 1. Platonic or mystical intuition; 2. intuition of the principles of knowledge; 3. Kantian intuition 4. Empirical intuition. Then, the thoughts of the 20th-century thinkers are examined. In this study, we have attempted to examine the views of some of the most important intuitive moral philosophers in their works, and in this way, it will be showed that what are the characteristics of the moral intuition in the twentieth century.  Listing these characteristics, it will become clear that moral intuition is neither Platonic or mystical, nor Kantian, nor empirical, but "moral intuition" is one of the types of "intuition of the principle of knowledge."

Researches and books on the ethics and customs of association have deficiencies that can be achieved by critically examining a number of writings on Islamic heritage from the third to sixth centuries and a number of contemporary writers' works. These shortcomings will be briefly addressed in this article. The aforementioned shortcomings fall into two categories: The first is centered on Etiquette's research and can be summarized in seven areas: 1. Technical meaning of association; 2. References to the Qur'an and Sunnah; 3. the research on the chain of narrators of the traditions of etiquettes. 4. Scientific analyses of etiquettes 5. Jurisprudential approach to social customs; 6. Homogeneity of headings; and 7. Issues related to social customs. The second part deals with how research's data can be presented and it is evoked in two areas: 1. Classification of information; and 2. Paying attention to the encyclopedia format in presenting information. To address these shortcomings and to remove them, a number of solutions and research approaches are suggested to scholars and writers in the field of Islamic and social studies.