نشریه اخلاق وحیانی
سال یازدهم شماره 3 (پیاپی 22، بهار 1401)

Explanation of philosophical theories of Professor Javadi Amoli in Semantic problems can be an introduction for rational defence of Realistic and eternal morality of Islam. In this view, we don’t use other moral or empiricism concepts for defining moral concepts. Thus, this theory categorize in the definism andgeneral naturalism, not in the specific naturalism. But this theory doesn’t define moral obligation concept based on divine commands and prohibitions like theological theories do, neither count as theological meta naturalism, it categorizes as philosophical meta naturalism theories, because it uses philosophical secondary intelligible or in other word necessity through other to define moral obligation. Also In terms of epistemology, in the theory of Professor Javadi Amoli concepts like moral obligation are conventional concepts and their statements includes Enshaei proposition not Ekhbari one, means they don’t give us any cognition about moral reality from abroad. So according to epistemology of moral obligation and statements including them, this theory is a noncognitive theory, but because conention of those concepts and Enshaei of those statements including them are based on the real benefits and corruptions, so they are not pure conventional and aren’t based on tastes and personal or plural emotions. Thus, this theory in terms of ontologically, is considered as reality moral obligations. However reality of this theory doesn’t mean that moral obligations have foreign instead, but it means that they are based on true and real beliefs which have been proven with logic in the theoretical philosophy.

The independent or intertwined definition of the two keywords Right and Good and the precedence of one over the other has been a long-standing and challenging issue in the theoretical field of moral philosophy. Various and sometimes contradictory ideas and moral schools have been established among the early and modern thinkers through different views on this fundamental issue of moral norms. Using a descriptive-analytical method the study shows that the conduct of the Imam, as a genuine Islamic criterion, has been based on the first principle of rule of law as it rejects the sacred view toward the government and provides a model of earthly governance. The righteous conduct of the Imam sometimes complies and other times seems in conflict with good. Some examples of the conflict between right and good in Nahj al-Balaghah include the right to life, the right to equality, the right to political freedoms such as freedom of criticism and protest, the choice of the ruler, the type of government, and renewal of allegiance to the ruler. The precedence of the right over the good is manifested in times of conflict, with the essential and rational support of awareness that leads to individual and collective good. Besides, the manner of Imam Ali (PBUH) in obliging the righteous conduct and explicitly or implicitly recommending goodness reveals his philosophy of Quranic action to achieve the ultimate goal of human creation, which is perfection through the originality of the good.

One way to be aware of the common moral schools during the life of the Ahl al-Bayt (AS) is to know the thoughts of their students. It seems that the students of Ahl al-Bayt (AS) have played an important role in the formation and evolution of moral ideas of their time. One of the most important and influential Shiite figures in this period is Jabir bin Yazid Ja'fi. Among the students of Imam Baqir (AS), he is one of the special students of that Imam, and from the point of view of the general Muslim scholars, he is also considered a follower. Finally, understanding his moral thought must be considered important. The studies that have been done so far on Jabir's moral narratives reveal the ontological and anthropological foundations of his moral thinking; What are the people on the basis of which one can receive the supreme good that, in Jabir's view, should be achieved through moral conduct? However, they do not explain the meaning of the method of morally optimal conduct to achieve that supreme good. In this study, by analyzing the narrations received from Jaber Jafi, we are to recognize the method of optimal moral behavior from his point of view.

Love and affection are among the most important genuine desires in human beings that can be the highest Source to motivation for moral behaviors. This research has reached the conclusion through descriptive-analytical method and using library sources that although egoism is an effective desire in issuing actions, but it is not an obstacle to doing deeds out of love and to an action arising from genuine benevolent desire. Otherwise, it does not have the quorum of moral value. Benevolence and love are innate and genuine in all human beings, which can be the independent source of moral behavior. In this way, we can speak of pure love for moral virtues and spiritual love as the highest motivating factor in moral behaviors. Behavior based on the morality of utopia and love is related to divine submission and causes existential closeness to God. This meaning can be strengthened in the light of divine

The relationship between ethics and law has long been a point of contention between jurists and philosophers. In general, there are two views, classical and modern; The first view implies that there is a fundamental difference between these two branches of science because each has its own requirements. Law deals with social phenomena and regulates relations between the general public, and it is on this basis that public order and public interest are understood, while morality pays attention to the secrets of human beings and pursues the mission that every According to his nature, a human being tends to goodness and stays away from sin. The logic of the classical view has been criticized in modern theory, arguing that law is a dry and inflexible concept according to the classical view, while law must pay attention to ethics because the basis of law is based on ethics. Existence of ethics is observed in various aspects of law, including obligations and contracts. In this article, an attempt has been made to examine the place of ethics in the law of obligations in the laws of Iran and France in order to fill the legal gaps.

This study examines the ethical challenges of counseling and ways to solving it. The ethical challenge of counseling; It is a clinical situation for which no option seems satisfactory, and the counselor, as a moral agent, simultaneously has two or more moral duties to the client, each of which is his sole duty, but because of the simultaneity he can not perform them all. The research method includes two approaches of observing ethical principles and theories and considering all dimensions in a case, which is called thoughtful balance. Based on research findings; Solving an ethical challenge in counseling involves six steps. This method was used to solve the following ten types of ethical challenges in counseling: Admitting a client for counseling, sexual issues, religiosity, mental disorders and tests, legal issues, marriage counseling, couple therapy, infidelity, divorce and child counseling