نشریه اخلاق پژوهی
پیاپی 17 (زمستان 1401)

Hoffman’s theory of empathy is classified as an emotion-based theory in moral psychology. Empathy as considered by Hoffman is an emotive state that fits the conditions of others better than the conditions of moral agents. Hoffman contends that empathic distress provides agents with a source of motivation by causing guilt. Believing that empathy leads to the morally right behavior in the five situations of social interactions, he suggests an inclusive moral theory of empathy. The present research aims to assess this claim from Islamic ethics perspective. Some drawbacks of this claim are identified by consulting religious sources: “empathy’s focus is on present individuals”, “empathy does not include individual ethics”, “empathy does not cover the ethics of justice”, “people’s desires do not entail their good and welfare”, “the continent poor people are ignored in the ethics of empathy”, “justice would depend on the quality of individuals’ relations”, “deep empathy would have negative functions for moral life”. As a result, one may say that empathy as an emotion is one of the virtues of a perfectly moral person but it can lay a sound foundation for ethics and moral judgment.

The possibility of achieving comprehensive criteria and their effect in achieving social justice, especially in the contemporary era, has been in the focus of the attention of justice scholars and political philosophers, which, in addition to sectoral discipline in the form of compilation, implementation, evaluation and correction, is a tool for designing a suitable model for the distribution of material facilities. and provide spiritual and correct judgment of the existing situation. The result of this research, which was carried out with the aim of discovering the Qur'an's opinion about these principles and by a descriptive and analytical method and relying on authentic interpretations, is the extraction of eleven principles. The principles of primary equality, calculation of the consequences of action, transparency and attention to the level of awareness are the basis.The principles of individual responsibility, proportionality of scope and task, proportionality of effort and reward, attention to role and effect, proportionality of crime and punishment, and putting aside emotions will be practical principles. And at the end, a model for calculation and fair action has been designed and presented.

The Ideal Observer Theory is a theory that has a dispositional explanation of moral affairs. According to this theory, to analyze the meaning of moral propositions, acquire moral knowledge, and ontologically explain moral attributes, one can refer to the dispositions of the ideal observer. Roderick Firth has presented the most significant formulation of this theory. He considers a semantic interpretation of the IOT and believes that most of the efforts of philosophers in analyzing the meaning of good are faced with fundamental problems. He tries to provide an intuitive solution for analyzing the meaning of moral propositions by IOT. The characteristics that Firth attributes to the IO are proportional to the semantic function he intends. The main characteristics of this theory and the characteristics of the IO have been criticized by some philosophers. In this article, we have considered the IO as a metaphor for reason, and the ideal observer's dispositions are the same as rational dispositions. By examining some criticisms of this theory, this presupposition makes its semantic and epistemological interpretations reasonable and defensible. However, by applying some changes in the characteristics of the ideal observer, this theory can be more acceptable and defensible.

Ayatollah Mesbah Yazdi's view on the criterion of the validity of moral propositions is a different view from the general Muslim philosophers and theologians. He does not accept the common view of philosophers on the basis of moral propositions on fame (Mashhurat), and also Allameh Tabatabai's view on the basis of moral propositions on human conventional statements, and tries to show that moral propositions are rooted in facts. Ayatollah Mesbah does not accept the theologians' theory of self-evidence of good and evil, and believes that even principles such as the good of justice and the evilness of oppression need argument. He believes that the criterion of good or bad actions and the validity of moral propositions is their proportionality with the ultimate goal and true perfection of man. In this article, by descriptive method and text analysis, while explaining Ayatollah Mesbah's view on the criterion of good and evil, first an attempt is made to assess the extent to which his view to defend philosophers is consistent with the expressions of philosophers themselves.

One of the greatest achievements of the age of technology is the virtual space, which covers many areas of human life today and has become so intertwined with his life that it is difficult to imagine life without it. The moral values ​​that flow in the real world also flow in this new world.One of the most important and valuable moral principles that play a significant role in the moralization of cyberspace is the moral principle of "justice". Justice in the virtual space has a comprehensive meaning and concept, which includes many aspects of personal and social life of the citizens of the virtual world.The purpose of this research is to answer the questions related to the moral responsibilities of people related to cyber space based on the moral principle of justice. One of the findings of this research is the norms, dos and don'ts, as well as the ethical codes of people related to cyberspace based on the moral principle of justice.In terms of information gathering, the research method is library and field observation of virtual space, and in terms of information presentation, it is analytical and in terms of purpose, it is practical.

This research is from the point of view of practical purpose, from the point of view of qualitative-quantitative (mixed) nature of data, from the point of view of descriptive survey data collection, with an interview approach and from the point of view of field strategy. Due to the exploratory nature of the research subject, a sequential exploratory mixed research design was used, which was carried out in two qualitative and quantitative phases. Data and information in this research were collected based on interviews with experts until reaching theoretical saturation, and based on these data, a related questionnaire was designed and the participants were evaluated and asked for their opinions. In this study, 24 people were selected (overall). In fact, from the interview of the 16th person onwards, repetition was observed in the received information, but to be sure, it continued until the 24th person, and from the interview of the 20th person onwards, the data became completely repetitive and reached theoretical saturation. The sample size was selected based on Cochran's formula of 186 people. The results in the qualitative section showed that 4 factors affecting the development of academic ethics in students were identified.