پژوهش نامه اخلاق
پیاپی 52 (تابستان 1400)

One of the important questions in the field of moral attributes and behavior is what changes the monotheistic view makes in human morality and behavior? Can it change the meaning of actions and deepen them? Can it modify and improve their approach? If so, how and why do such changes occur? This study tries to explain the effects of mystical monotheism in the concept and approach of moral practices with a descriptive-analytical method. Focusing on some examples, the study explains that the knowledge of mystical monotheism, depending on the level of belief (in theoretical mysticism) or intuition (in practical mysticism), has moral developmental effects in human beings that leads to the modification and deepening of tendencies and practices.

Psychological egoism is one of the most important topics in moral psychology and as a theory about the motivations of human behavior. According to this theory, the ultimate goal of all human behavior, including self-sacrifice, is selfishness. Considering the importance of self-sacrifice in Islamic ethics, the study discusses the status of self-sacrifice in the theory of psychological self-orientation and evaluates it with the moral teachings of the Qurchr('39')an. Confining the human motives in performing actions to selfishness and selfish interpretation of self-sacrifice in the theory of psychological selfishness, originates from a monocultural point of view to man and the reduction of high human values in the essence of love in its material meaning in life. Whereas the Quranic teachings has considered the transcendent ego as the origin and motivation of sublime and valuable actions such as self-sacrifice. According to the Holy Qurchr('39')an, self-sacrifice is motivated by attaining the transcendent perfections and gaining the satisfaction of Allah and attaining the status of nearness to Allah, not merely for the comfort and peace of the self-sacrificing person.

In the narrations of Jaber ibn Yazid Jofi, a companion of Imam Baqir and Sadiq (PBUT), has paid much attention to moral issues. The narrations have been selected from his wide audience to be transmitted to others and have reflected their moral insights in them. If we find a way to re-read his moral views by reviewing these narrations, we have taken a step beyond recognizing the history of moral schools in the Islamic world. In addition, the analysis of Jabirchr('39')s moral ideas can lead to the reform of perceptions of the role of the companions of the Imams (PBUH) in the formation of intellectual discourses of the earlier Islamic centuries. Also, considering Jabirchr('39')s special closeness to Imam Baqir (PBUH) and his position among the Imamchr('39')s students, knowing his moral attitudes can lead us to a better understanding of the Imamchr('39')s moral thought. This study is an initial attempt to achieve this goal. In this research, by assuming the inner unity and coherence of these narrations, which are scattered in different works, the general and macro foundations of the narrator and their promoters are known.

Paying attention to the field of moral education of children in the works of Khajeh Nasir al-Din Tusi is important. The most important source which explains childrenchr('39')s moral issues is the book of Nasiri ethics. In the second article of this book, i.e. house management and the policy of the family and children, Khajeh has discussed the education of children. He explains his educational method by considering the high and medium goals in educating the population. Explaining the virtuous approach, he states the refinement of the three faculties of lust, anger and reason as the goals of the educational mediator. The most important challenge facing this view is how to achieve these goals according to the age of the child. In the virtuous approach, the intellect achieves the intermediate goals of the moral education of children and leads them to happiness by moderating the three mentioned faculties. This article examines some of the Khajehchr('39')s strategies for operationalizing such concerns.

This article tries to study comparatively the two concepts of vice and guilt and their relationship to each other in a descriptive-analytical method and based on the main works of Thomas Aquinas and Mullah Mehdi Naraghi. For Aquinas and Naraghi, vice is the opposite of virtue. From an anthropological point of view, the concept of "vice"  indicates a kind of inner and spiritual immaturity of man, and "sin" is a practical and manifested aspect of vice and practical disobedience of Allahchr('39')s commands. Sin is a bad deed and vice is a bad habit. Viciousness is the source of sin, and sin is used in religious morality and is related to disobedience to the rules, and it may happen occasionally. But vice is used in philosophical morality and is considered as an internal matter. The relationship between sin and vice is like the relationship between Shariachr('39') law and morality. In some cases they are used interchangeably, but morality is beyond the Shariachr('39') law. One may not commit a sin, but be vicious. Therefore, one who observes the rules of the Sharichr('39')a is not necessarily considered virtuous.

The purpose of this study is to investigate the Quranic norms and narrations regarding the five stages of the process of verbal communication with the moral approach. This study examines the following question: "what norms can be found for each stage of the verbal communication process in terms of ethical-educational principles and by exploring Islamic teachings?" Based on data collection, the method is "library" research and based on the way information is presented and processed, "documentary-analytical" method is used. The results show that, in both meanings of "broad" and "special" process, in Islamic ethics for all five stages of verbal communication (before the start, in the beginning, in the process, at the end, and after the end) common human and special norms of faith have been established. Thinking before the start, building trust and affection in the beginning, steadfastness in the process, honoring and thanking at the end stage, and calculating and receiving feedback after the end are the main axes of these norms. The purpose of these norms is to ensure health and improve communication, their origin is monotheistic teachings and their roots are the divine nature of man and his moral institution.

Parenting style is one of the most important issues in raising children and shaping their personality. The purpose of this research is to introduce Bamrind parenting style and Islamic parenting style and to deduce the strengths and advantages of parenting style based on Islamic ethics in comparison with Bamrind parenting style. The main question is what are the strengths and advantages of parenting style based on Islamic ethics and teachings compared to Bamrind parenting style? The method of study is descriptive-analytical and inferential research. In addition to introducing Bamrind parenting style and Islamic parenting style, the study also explains the advantages and strengths of Islamic parenting style. From Islamic propositions, it can be inferred that the most important strengths and advantages of parenting style based on moral and Islamic teachings are: parental responsibility, providing a normal social and biological model, emphasizing parent-child-friendly relationship, paying attention to Islamic ethics and monotheist worldview, emphasis on normal expectations of children, consideration of childrenchr('39')s cognitive and emotional capacities.

Considering the different levels of moral values in Islam, in order to know the most important values and also to eliminate the contradiction, it is necessary to deduce from the texts of verses and hadiths. One of the most important aspects in these texts is the "structure of Tafzil". Some narrations of this structure indicate the priority of one or more values and others indicate a rule in determining the priority. The initial discrepancy between these narrations systematically raises the question of how to resolve the apparent discrepancy between them in order to deduce moral priorities based on these narrations. The research method in this article is descriptive-analytical which is based on the orbit of moral jurisprudence. Examining the regular narrations in the detailed structure shows that there is no inconsistency between them; some of them have a hierarchical precedence over others, and the others are in the same rank or have different statuses of a priority action or a prioritized action is explained in different terms.