نشریه دین پژوهی و کارآمدی
سال پنجم شماره 1 (پیاپی 15، بهار 1404)

Although ethical issues were the concern of philosophers since the time of Plato, in spite of this, since the new era, philosophical researches about ethics have paid more attention, and in the current era, the emergence of communication technology and the spread of information about differences, including differences of morality among societies caused the reappearance of moral skepticism. In fact, with the development of communication tools, mankind obtained important empirical evidence that indicated the difference of different societies in the field of moral values. A group of philosophers tried to defend moral skepticism by relying on empirical evidence. The problem that was discussed in the present research is whether empirical evidence logically leads to moral skepticism. The present study, with a descriptive-analytical method and with a critical approach, tried to display that the argument based on empirical evidence in defense of moral skepticism suffers from logical defects, and the conclusion revealed that the descriptive relativism cannot logically lead to moral skepticism.

The era of Imam Hassan al-Askari was marked by restrictions and oppression imposed by the Abbasid caliphs, as well as deviations introduced by false claimants to Imamate, one example being the claim of Imamate by Ja'far ibn Ali, son of Imam al-Hadi .Given Ja'far's familial connection to the Imams and the potential for deviation within Islamic society and the Shia community, one must understand how Imam Hasan al-'Askari addressed this deviation. Therefore, the research question is: What was the approach of Imam al-Askari towards the deviation of Ja'far al-Kadhdhab? Discovering this approach as a strategy of the Ahl al-Bayt (as) will lead to understanding methods of dealing with deviant currents and demonstrate the effectiveness of religion in addressing societal problems, which has two practical aspects. The discovery of this approach as a strategy of the Ahl al-Bayt has led to understanding methods of dealing with deviant currents and demonstrates the effectiveness of religion in addressing societal problems, which has been implemented in two aspects. In the first aspect of indirect confrontation, it involved identifying deviant elements within the legal profession's environment, training to counter doubts about Ja'far, applying esoteric knowledge to represent the Imam's position, taking a stance against the deviations of supporters, designating the mother as the guardian, and explicitly stating the Imamate of Imam al-Mahdi. In the second aspect of direct confrontation, there was a misrepresentation of Ja'far's beliefs and behavior.  Consequently, it was determined that familial lineage was not a priority in the path of Imamate, and non-prominent relatives were not approved. In addition Imam Hassan Askari, like an active element in the effort to eliminate deviation from society, engaged in guiding the community by taking a stand against deviation and deviants.

Religious texts clearly emphasize gratitude and mention its connection with the increase in blessings. However, due to the lack of tangible and immediate observation of an increase in blessings in some cases, doubts may arise regarding the existence of a connection between gratitude and the increase in blessings. While this connection is especially emphasized in the Qur’anic verses and the sayings of the Infallible (peace be upon them), and considering the truth of divine promises, the increase in blessings following gratitude will indeed be realized. Therefore, it is necessary to explain the ontological relationship between the Islamic model of gratitude and the increase in blessings, and to answer the question of how gratitude can lead to the increase in blessings. The goal of this research is to analyze and explain the ontological connection to clarify various dimensions of the issue and the role of different causes and factors in the universe in increasing blessings, thus creating a strong motivation for individuals to practice the Islamic model of gratitude. The author of this research, for the first time, approaches the analysis of the relationship between gratitude and the increase in blessings from an ontological perspective. This research is a theoretical, problem-centered study. The required information has been collected through library-based studies. Rational, philosophical, and traditional analytical methods, with an ontological approach, have been used to analyze and explain different aspects of the topic. The findings of the research show that an ontological connection exists between the Islamic model of gratitude and the increase in blessings, which is causally facilitated by various beings in the universe. The effect of gratitude on the increase in blessings can be explained in both natural and supernatural forms. Although the role of natural factors in this matter is significant, the role of supernatural factors, such as the evolution of the soul, the inner form of gratitude, and divine will and intention, in increasing blessings is highly important. These findings have led to the elimination of theoretical ambiguities regarding the issue of gratitude and the increase in blessings, resulting in greater inclination of people toward gratitude and adherence to this Islamic model.

The discussion of the scope of religion and the Quran is among the topics that continue to be debated and discussed. It has attracted the attention of many scholars in various fields of human political, cultural, social, and economic life. The central question of the present paper, regarding the aforementioned domains, is whether the scope of religion in these areas is minor (aqlī) or if, through rational and traditional evidence and by correctly outlining the discussion of the scope of religion in these various domains, a correct interpretation of it can be provided to answer the objections raised by thinkers such as Abdolkarim Soroush. He argues with evidence such as the "conceptual distinction between the comprehensiveness and perfection of religion," the "minor and substantive perfection of religion in the three areas of jurisprudence, ethics, and beliefs," the "non-contradiction of the minor and substantive perfection of religion with its historical expansion and perfection," and the idea that "the primary direction of religion and its scope is the afterlife." He seeks to present a limited scope of religion. In contrast, this paper, relying on some rational and traditional evidence, critiques and analyzes Soroush's claims and attempts to demonstrate that his external and possibly internal religious arguments are not firmly grounded. The results of the research indicate that the evidence cited by Soroush to determine the limited scope of religion is insufficient to reach his intended conclusion and is based on incomplete induction and his personal interpretations. The research method employed in this paper is descriptive-analytical, and the information gathering method is library-based.

The different views of people about death and how to face it have a great impact on people's lives.In general, human encounters with the issue of death are divided into three categories: fear, sadness, and joy. Fear and dread are a type of emotional distress towards something that is expected to happen in the future but has not yet happened. Sadness is also a type of emotional distress that occurs following the loss of something desirable in the past. According to Miskawayh, the most correct feeling regarding the issue of death is to love death. In this article, we will show, using a descriptive and analytical method, that the root of the fear of death is ignorance of the truth about man and death. Humans’ grief towards death is also due to two reasons: A) leaving behind children and property and B) not knowing the fate of property and children. The root of these sorrows is that we do not know that the world in which we live is mortal. From Miskawayh’s perspective, two groups of people are eager for death: A) those who have gained awareness and insight into the truth of man and the other world and B) those who have suffered difficult suffering in their worldly life. These two groups prefer death to life in this world and become eager for death and organize their life affairs based on this view of death.

According to certain sociological perspectives on the transformation of religious life and spirituality, the emergence of contemporary forms of spirituality is rooted in a broader process of subjectivization in modern society. Having become a generalized cultural process in the West, subjectivization is increasingly diffusing into non-Western contexts, including Iran. Subjectivization entails expressing internal emotions and the orientation of individual life according to personally constructed expectations. This paper, employing a descriptive-analytical approach, seeks to examine the adverse consequences associated with the expansion of subjectivization across diverse spheres of human life. The findings suggest that centralizing inner desires as the basis of value and orientation has consistently rendered them susceptible to exploitation. Political and economic elites, rather than resisting the subjectivization of society, have actively embraced it, strategically manipulating and redirecting individual inclinations to serve their material interests and political agendas. Spiritual authorities, aligning themselves with the logic of subjectivization, have increasingly based the selection of spiritual elements and rituals on individual psychological profiles and inner preferences. As a result, personal desire has come to replace hierarchical, revelation-based systems as the primary source of values and belief structures. At its core, the proliferation of individualistic subjectivization undermines social cohesion, leading to the disintegration of collective existence. This study seeks to foster public awareness while urging cultural policymakers to critically engage with the socio-cultural harms posed by the deepening trajectory of subjectivization.