نشریه اخلاق پژوهی
پیاپی 16 (پاییز 1401)

This paper’s central aim is to analyze fully the distinctions between the jurisprudential concept of veil and the moral concept of chastity. This difference has not been clearly explained in the literature and they have been mistakenly taken for one another in social rules. Adopting a descriptive, analytical, and critical method in the form of library research, the present research seeks to draw seven main distinctions between them. While “veil” in the sense of women’s body covering is an external jurisprudential obligation, “chastity” in the sense of abstinence in regard to sexual activities is an internal moral virtue. Every man and woman is obliged to perform chaste actions whereas every woman is not obliged to wear a veil. “Veil” can be seen as a quantitative measurable indicator but “chastity” can be seen as a qualitative cultural indicator. “Chastity” is a rational duty with a priori justification; in contrast, “veil” is a duty unconcerned with rationality which can be justified a posteriori. “Chastity” has advantages and disadvantages for society and thus is a social duty; on the contrary, “veil” as such does not have social advantages regardless of its overlap with “chastity” and it is useful for a person to wear a veil only because of the obedience of divine commands.

Despite intention’s unique role in the validity of worship acts, a sufficient and comprehensive body of research has not been carried out on the place of intention in the ethical worth of actions. It is a crucial question to ask whether the standard by which Islam or Islamic hadiths considers an action moral is the features of action, intention, or both. To find an answer, further rigorous comprehensive research is needed. It is also important to see why and to what degree intention or other features of action can make an action moral. Employing a descriptive analytical library research method, the present study seeks first to explain the nature and concept of intention and then to explore its moral impact on action according to the hadiths’ texts. The agent’s intentions precede his cognition in one respect and result from his dispositions in another. Hadiths hold that an action is moral only if it is good in itself and the agent performs it out of goodwill. The Glorious Quran holds that to acquire divine pleasure is the best motivation to act. Some hadiths insist that intention is superior to action and comes in degrees. Furthermore, some hadiths suggest that intention is the most fundamental factor.

Scientific disciplines, including economics, often disregard important fundamental issues either intentionally or unintentionally. This may be due to motives such as promoting secularism or maintaining the dominance of capitalist economics. Some experts still believe that values play no role in economics or in determining reality and are therefore excluded from scientific theories as they lie outside the realm of objectivity. However, it is now widely accepted that an economy without values cannot be considered valid. It is neither possible nor desirable to separate affirmative propositions from normative propositions. This separation leads to incorrect practical implications. This descriptive-analytical research investigates the different ways values can be integrated into economic proof propositions. It also highlights some of the implications and consequences of this separation. The research touches on topics such as probative economics, normative economics, the relationship between ethics and economics, objective reality, and Islamic economics.

Although moral propositions are sometimes inferred from a scriptural source by moral scholars and jurists, reason also would be able to get involved in this procedure. The present research seeks to show how reason can be used properly to examine scriptural texts for acquiring moral knowledge. In ethics works, not much attention has been paid to this matter and the general roles of reason have been explained. This study aims to explain reason’s various roles as an instrument for understanding scriptural texts. For this purpose, adopting a descriptive analytical method, we refer to some moral texts to find different cases in which reason is employed for making sense of scriptural texts. With some in-source methods, reason may infer and explain moral propositions. To understand moral scriptural texts, reason can perform an inferential function (an appeal to outward meanings; discovery of entailment), an explanatory and defensive function (esoteric interpretation; answer to the doubt), and an accrediting function..

Credible reports show that the number of spinsters has increasingly grown up in the last two decades in Iran. Ecological and cultural conditions indicate that these spinsters are seen differently and judged unfairly as opposed to married women in normative and ethical situations. Thus, this study aims to answer how these spinsters understand their own moral experience of celibacy in their social encounter with others. A qualitative content-analysis method is used in this research. The data was collected through semi-structured interviews with 20 unmarried girls aged between 40 and 50 who work and live in Isfahan. They were selected by the purposive sampling method. After the interviews are organized and the data is coded, their moral experience in social encounters is classified under six organizing themes and three overarching categories: “sex commodity”, “unstable moral identity”, and “inferior social status”.

Making current cities intelligent, future technologies will change human life. Intelligent cities will lay the foundations for life’s quality improvement, public health promotion, and prevention of some problems. In spite of their positive effects, intelligent cities pose moral problems for which we have to think now. One of them is that human relations will be mechanized. Adopting an analytical method, this study seeks to consider that this kind of mechanization will lead to some other ethical problems: compassion and altruism will be decreased, people will take much less moral lessons, they will lose their abilities in decision making, and moral exemplars will not play a substantial role anymore. Considering Islamic ethics’ teachings, the present study suggests some solutions such as increasing media knowledge, strengthening and preserving human dignity, and increasing interpersonal communication and so forth.