پژوهش نامه اخلاق
پیاپی 53 (پاییز 1400)

The term "Tajarry" disobedience is a specific behavior that has been studied in the science of the principles of jurisprudence(alemalosul) from different angles, but this issue can also be extended to the field of ethics in such a way that whenever a person acts against a false belief and with the intention to oppose to do with an illusory moral thing is to be a moral recalcitran. The concept of "moral recalcitran" has three components: "false belief as an epistemological error", "bad intention" and "external action", from which the title of recalcitran is abstracted and becomes the subject of the problem of Tajarry.
In examining this issue, after extending the concept of  “Tajarry” to the field of ethics and explaining the possibility of raising the issue of “Tajarry” from different perspectives, this article expresses various types of subjective ugliness and finally argues that “Tajarry” is an example of "acting to immoral act"and is ugly and the doer deserves condemnation.

The purpose of this article is to compile ethical codes governing the behavior of employees of organizations in charge of poverty control in the light of the Amir al-Momenin. The qualitative approach of theme analysis has been done by compiling the initial codes by studying Nahj al-Balaghah and the biography of Amir al-Momenin; After confirmation by experts, the final codes were analyzed with” MAXQDA 10” software to complete and modify them using semi-structured interviews. The community of experts was 11 in the field of economics and ethics, and the snowball interview continued until theoretical saturation was reached.
The result, 186 Code, addressed the five themes of behavioral, political, economic, cultural, and distributive justice. In a quantitative step, the main themes were prioritized using the” AHP” method and” Expert Choice software11”. The results showed a close relationship between the themes. The practical value of the research is to provide suggestions for reforming the management system and to formulate an appropriate ethical charter for the organizations in charge of poverty control; If they are implemented, they will reduce poverty in society by promoting the ethical indicators of organizations.

The issue of this article is the study of the place of love and friendship in social ethics from the perspective of Nasir al-Din Tusi. Al-Tusi considers society as a separate and independent body of a set of individuals who have different characteristics from individuals. Achieving civic prosperity or socialist perfection, which is the goal of al-Tusi's civil policy, requires a kind of unity, oneness that unites the people of society in relation to each other as a single person. To desire for this work is called love. Al-Tusi models love as a kind of benevolent theory in a socialist position in the development of social morality, in as much as that the cause or reason for the diversity of cities is the circumstance of convergence in society that based on the type of beloved. The hierarchy of love, based on the diversity of the beloved (virtue or other benefits and pleasures), leads to the diversity of city for him. In this study, the compatibility of al-Tusi's theory of love with the teleological theory of altruism has been measured.

The growth of the ideas of Greek philosophers and the founders of the ethics of virtue in the context of Islam led to the formation of one of the most important approaches to the training of religious ethics, "philosophical ethics". In the contemporary West, the approach of " behavior training " as a new virtuosity, was able to be again considered by educational thinkers in the face of years of confrontation with the foundations of traditional education. This article, for the first time, compares the principles and methods of training of these two approaches with the common origin that have grown in two different contexts.
Although both approaches are comprehensive in the use of direct and indirect training methods, stressing to the position of all factors influencing behavior and many methods, this article has been able to provide their distinguish points in emphasizing extent of the effective factors in behavior and introduce principles, strategy and methods of The specifics of both approaches, the most important of which is the benefit of the philosophical ethics approach from the principles and teachings of the religion of Islam.

Today, despite material advances, contradictions have increased and the ability to be patient has decreased among the people. Therefore, it is necessary to find a way to empower human beings to be patient and to raise the level of morality among them. According to the Qur'an, the followers of the divine religion are of three categories: 1. The elect servants who are melting in the divine guardianship and pure submission to him 2. Believers in monotheism who seek forgiveness in remembrance of God in times of error and do not persist in sin in the path of being moral  in the name of God. 3. A group that, despite being monotheistic, does not seek to purify the soul and is led astray. Like the Jewish community, which, despite claiming faith, refused to accept the truth in the face of the Prophet of Islam (PBUH).
This research, using descriptive-analytical method and relying on different components of the context, has investigated the role of attention to divine names in creating patience and also the reason for the inability of the third group in being moral to the divine ethic and impatience in accepting Islam. The research findings show that the first group is the full manifestation of divine attributes and their behavior is a perfect manifestation of monotheistic thought. The second group, because they seek to purify the soul, become the manifestation of a part of the divine names. The third group's belief in monotheism is distorted by secularism, which stems from a lack of focus on the divine attributes.

"Is ethic based on metaphysical principles?" Hillary Putnam and Kai Nielsen answer to this question is negative; On the contrary, from the point of view of this article, the answer to this question is positive. Many scholars of Islamic ethic have also given an implicit positive answer to this important question. One of the important evidences that shows that ethic is based on metaphysical principles is the existence of questions in the field of ethic that cannot be directly answered in this field. This article will show before answering these "ethical questions" it is necessary to answer the "prior metaphysical questions" as the source of these questions.
Two important findings of this article: 1. Without answering these prior metaphysical questions, these ethical questions cannot be answered. 2.metaphysical questions receive different and sometimes contradictory answers based on the diversity of their owners' worldviews; As a result, the "answers to ethical questions" and the "ethical theories" that emerge from them will be different and even contradictory.

The Holy Prophet (PBUH) considers the purpose of his revelation to be the completion of moral virtues. This monopoly has caused doubt and brought sometimes to mind of conflict with the other goals of the Prophet (PBUH). Some, using the meaning of the hadith, have considered the only duty of the Holy Prophet (PBUH) as moral virtue and spirituality, and have thus concluded the separation of morality from politic. Others have highlighted the policy and power of the Prophet (PBUH) in order to weaken the hadith of Makarem al-Akhlaq.

This research, with a descriptive-analytical method, tries to eliminate the semantic doubts of the Makarem al-Akhlaq hadith.

In addition to answering the mentioned doubts, this study seeks to prove the correctness of the real and additional monopoly as an adjective on noun and secondly, the non-contradiction of the hadith monopoly with other goals of the Prophet (PBUH) including politics and government. Therefore, the monopoly in the hadith has not been as a noun on adjective, in order to conclude the separation of morality from politics.

Moral liberalism is based on the separation of moral values from reality and emphasizes that the criterion of moral-value is the "person himself". In liberal ethics, one's happiness depends on himself and moral values have a relative meaning. According to Mulla Sadra, the process of creation in the arch of descent is based on manifestation and the effects are the pure connection to the cause and are abstracted from the manifestation of the cause. According to the view of existence of pure connection, morality is subject-oriented, absolute and gradational, but liberal morality is subject-oriented and relative.
According to Mulla Sadra's philosophy, between value and reality, concrete determination is prevailed , not separation and Individualism is related to the individual's existential order, and each person reveals the values of his existential order. The aim of the present study with using descriptive-analytical and critical methods and relying on the attitude of the existence of the pure connection to critique individualism, relativism and the separation of value from reality, which are the three important characteristics of liberal ethics .