نشریه تاملات اخلاقی
سال سوم شماره 2 (پیاپی 10، تابستان 1401)

In a highly competitive world where rapid customer needs are changing rapidly, losing a customer is costly for companies. Therefore, how to affect customer loyalty is of particular importance. The purpose of this study is to develop a structural model to determine the impact of perceived service justice on customer loyalty with the mediating role of service quality and communication quality. The research method in the present applied research is a descriptive survey and a researcher-made questionnaire was administered to 215 customers of Internet service providers (including: Shuttle, Parsonline, AsiaTek, Hayub, Sabanet, Telecommunications, Fanava, Asr Telecom) by non-probability sampling method. Available for distribution. Cronbach's reliability coefficient in this study was 0.86 and above 0.7. Convergent validity in the PLS model using the extracted mean variance (AVE) criterion gave values, above 0.5 for all structures and was confirmed. Structural equation modeling and partial least squares method were used to test the hypotheses and fit the model. The results showed that perceived service justice has a positive and significant effect on customer loyalty. The mediating role of service quality and communication quality in the impact of perceived service justice on loyalty was also confirmed. But the effect of service quality on communication quality was rejected.

The advancement of technology and its impact on organizations has complicated the decision-making process; as a result, ethical decision-making has become a vital discourse in information technology organizations. This empirical study is an attempt to present a model of individual ethical decision-making in the area of information technology with an emphasis on big data. We used ethical scenarios and conducted quantitative methods to analyze data that were collected from 163 IT experts. Results show that the variables "locus of control and ego strength" affect an individual’s ethical behavior and "self-esteem and self-efficacy" affect "ego strength". Moreover, the variable "perceived probability of disclosure", which has been proposed by authors, has an effect on ethical intention. We conclude by stressing practical solutions to reduce ethical risks.

Practical Reason and its role in Avicennian EthicsThis article employs an analytical-descriptive and, to a certain extent, comparative methodology to examine the prominent views of Muslim philosophers regarding practical reason and its origins as rooted in Aristotle's works. Then, a novel explanation of Avicenna's opinion regarding the cognitive or stimulating nature of practical reason based on his principles of psychology is presented and briefly contrasted with Farabi's opinion. The role of practical reason in Avicennian ethics is subsequently examined in light of the dual meanings of practical wisdom in his works. The findings of this study indicate that Avicenna, based on his foundations in the separation of faculties, never attributed a single action to two faculties in an essential and primary manner. Consequently, the perception of reasonable generalities is an essential act of theoretical reason, and the perception of particulars is an essential act of the animal soul's faculties. Therefore, Avicenna does not consider practical reason to be a cognitive faculty. The essential act of practical reason is the inference of the beauty or ugliness, goodness or badness of partial acts as evidenced by perceptual faculties. This function of practical reason has a negative preliminary role for practical wisdom as science and a positive, stimulating role for practical wisdom as a virtue. However, one should not overlook the other significant function of practical reason in producing moral propositions generally accepted by the common people.

Nowadays, it is highly required to pay close attention to the ethics in analyzing the behavior of organizations' staff. The staff's ethical behavior is seen as the external symbol of organizations which in turn, is the sum of various ethical values appeared in the organization. So, the present study aims at identifying and analyzing the key factors of organizational ethics using the fuzzy SWARA approach. This study is applied in terms of objective and qualitative – quantitative in terms of methodology. The population includes the experts in the field of human resources. The 14 sample is selected objectively and the researcher-made questionnaire was distributed the samples. The questionnaire validity was reviewed in terms of content by the professors and experts and its reliability was also confirmed as 0.81 by Kendall coefficient. By studies made on the review of literature by comparative technique as well as the experts' opinions, 16 key factors of the organizational ethics were identified and analyzed. The results show that the most weights are allocated to the key factors of attachment to beliefs, personal and personality characteristics and ethical structure to which the most attention should be paid so that the professional ethics is empowered in the organization. The key factors of interest and motivation and alignment with the organizational values are responsible for the lowest weights.

In the jurisprudential rulings of the religion of Islam, the permission to marry girls can be seen from birth, which has almost been agreed upon by the earlier scholars. In addition, the couple is given the right to enjoy everything except the marital relationship before puberty. Accordingly, the purpose of this article was to show the consequences and adverse effects of this jurisprudential ruling; Due to these negative consequences, conflicts with the principle of justice have emerged. In this article, the author, using a descriptive-analytical method, stated two main topics. One is the rule of justice and how it is used in rulings and the cases in which this rule is included, and the other is the cases in which minor marriage is considered an example of oppression. And in fact, he stated the corruptions that are arranged for the permission of this ruling. In the end, with these two bases, he came to the conclusion that minor marriage, because it has corruption and harms, including negative psychological, physical, sexual, social and family consequences, is an example of injustice, and with the rule of justice, which is also a rational principle. And is in accordance with the taste of the Holy Shari'a, is in conflict. Therefore, the author concluded in this article that the principle of permitting a minor marriage, except in exceptional cases, needs to be reviewed by the jurist and mujtahid in order to apply both the time and place conditions and special social conditions in that ruling.

Throughout the human life, two elements of "justice and kindness" have had a special place; nevertheless, in times of crisis when people are faced with moral challenges, they are willing to give what they have to others and give up their interests, to the extent that they sacrifice their lives for the benefit of others when necessary. From a moral point of view, self-sacrifice is valuable, precious and good. Sacrifice is a moral act both in terms of religious teachings and human values; Although in some cases, such as self-sacrifice and giving money in vain, putting this world first over the hereafter, and choosing self-will over the will of God, it is considered as one of the reprehensible and objectionable examples, what is a place for reflection is that how sacrifice and self-sacrifice Are evaluated in the sense that they are subject to Sharia rulings? And if it is legitimate, how far is its territory? This research, which has been carried out with a descriptive-analytical method, tries to find reasonable answers to these questions with reference to the sources of Islamic jurisprudence. The result of the research shows that although jurists consider positive self-sacrifice to be absolutely good and desirable, they do not consider it obligatory in Shari'ah, and consider financial, moral and life sacrifice as obligatory only in certain situations.