نشریه تاملات اخلاقی
سال سوم شماره 1 (پیاپی 9، بهار 1401)

"The question of Being" as the most important issue in Heidegger's intellectual life has a close relationship with the truth of art from his point of view. Heidegger, in opposition to Kant, which believed in the complete separation of the area and Judgment criteria of "critique of judgment" from theoretical reason and practical reason, argues for the interconnectedness of these areas. In his view, art in its essence is fundamentally linked to human life and human being relationships.The purpose of this research is to show first, that, for Heidegger, there is a fundamental relationship between art and life and ethics, and this relationship stems from the Worldmaker essence of the work of art. Secondly, it seeks to explain the truth of the world arising from works of art and the role and relation of this world in human life. Finally, we want to show that the refutation of the aesthetics that is separate from ethics does not lead to this conclusion that art should be considered as a tool of ethics and this idea is inconsistent with the foundations of Heidegger's thought.

Is moral education a rational thing free from indoctrination or is it necessarily accompanied by moral indoctrination? In answer to this question and the relationship between moral education and indoctrination, there are two completely different perspectives. The opposite view of indoctrination denies any relation between genuine moral education and indoctrination. In this view, indoctrination is based on four criteria: intention, method, content, and outcome. In the proponents of indoctrination, the role of indoctrination is moral and vital, and inevitable. In this approach, since it is impossible to acknowledge the ultimate moral standard, the effort in moral education is certainly indoctrinated. The common denominator of the above two views is ignoring the age of the learner in the matter of moral education. The present study considers moral education without indoctrination to be impossible. But on the other hand, by confining the positive and necessary function of indoctrination to the early stages of child development, it will also distance itself from the perspective of indoctrination moral education. Since the child in the early stages of development lacks the necessary critical and argumentative powers to understand and accept and adhere to a moral standard, moral education in this period is mixed with indoctrination. This type of indoctrination affects the child's desires, habits, and expectations, which will lead to the formation of a moral commitment in her. Therefore, instilling moral principles in childhood will not violate the thinking and critical assessment of moral judgments in the period of her intellectual development and maturity.

Contemporary American philosopher Louis Pojman has critiqued Ethical relativism in his work from various angles. In this article, we try to evaluate his critical view of "subjective" and "conventional" Ethical relativism by clarifying his positions and formulating his arguments. For Pojman, there is a clear conflict between the fundamental concept of morality and Ethical relativism. subjective relativism plunges us into the abyss of extreme individualism and the aesthetics of taste. conventional relativism also fails to properly address problems such as the definition of culture, society, and some other criticisms. With a detailed analysis, Pojman challenges the two elements of diversity and dependence, which are the two main claims of conventional relativism, and reveals its shortcomings. Finally, after examining Ethical relativism in its two important branches and thoroughly evaluating the arguments and propositions of relativists, he concludes that relativism is not defensible in its various readings. As a result, one must resort to objective morality that has a coherent and clear structure.

Gratitude for the blessings of God and avoiding ingratitude are important concepts in Islamic ethics that have diminished today with the prevalence of materialistic lifestyle among the people. According to the moral teachings of the Islamic way of life, gratitude for the blessings of God has a special effect on the spiritual growth and development of man, and in contrast, ingratitude is a disgusting characteristic that causes the fall and destruction of man. In the present study, which has been done in a descriptive-analytical manner, the concept of "thanksgiving" and in contrast "ingratitude" based on Quran, verses as the most important religious text of Muslims and Masnavi maanavi as one of the most important texts of mystical literature are studied to understand Deeper and more complete understanding of these two concepts from a moral perspective. In this regard, the results of the study show that from the perspective of the Qur'an and Masnavi, the most effective factors for gratitude are: constant reminder of God's blessings and enjoyment of God's success and the influential factors in the infidels of blessings: neglect of blessings, weakness of personality and independent view of causes. Also the most important achievements of gratitude are: increasing knowledge and closeness to God, increasing blessings, divine rewards, feeling of peace and growth of other moral virtues.

One of the strongest inner idols, which is known as the mother of all immoral and evil deeds and a very big and powerful obstacle in human life, is the "Spirit of lasciviousness", The subject of spirit of lasciviousness has a bold presence in the Mathnavi; but Rumi's method of expression in Mathnavi (association and brainstorming) has led to the dispersion of the content and prevented the reader from knowing his comprehensive thought about it. In this study, by collecting all the scattered verses on the subject of Spirit of lasciviousness in Mathnavi and analyzing them, it was concluded that despite the expressive confusion and scattering of verses, Mathnavi is a clear example of unity and intellectual cohesion and semantic coherence and in his work, Rumi tries to show a complete picture of his thought on the subject of "spirit of lasciviousness" as one of the key and repetitive topics of Islamic mysticism and ethics. This semantic coherence has caused him to not only mention the negative characteristics and attributes of the spirit of lasciviousness and bring about various moral harms and warn people to follow it,but also to point in ways such as: disregarding the will of the spirit of lasciviousness and piety, prayer and worship, starvation and hunger,, etc. to get rid of this seven doors hell in order to seekers and The captives can ascend to the highest levels and reach the place of annihilation and joiner of god by cultivating and refining this inner enemy.