پژوهش نامه اخلاق
پیاپی 14 (زمستان 1390)

Love is of a fundamental importance in Mowlawi`s ethical view: taking love as ascension can be known to be of a temporal identity or a product of the time-based thought restricted between past, present and future. Human soul`s life is considered in Mowlavi`s thought as fruit of the seeds of the purpose with regard to the past and future time. His large ethical model, therefore, in opposing ethical vices happens in the form of shortening the length of time periods. However, natural state of human first sin has caused disability of reason and, therefore, love comes in action. The awarelessness of, or leaving the self is regarded to be the most effective product and natural desire of love. In this way, one can become free from the sufferings mixed with self and attain his or her natural desire.

One case of supporting morality in the shadow of mysticism can be seen in the books of chivalrousness in which the place of morality in professional teaching has been made clear. The books are those written by the great chivalrous men in which they taught their followers how to be chivalrous when teaching professions. As is understood, one should become chivalrous before taking a profession. That is, chivalrous with all its essential ethical properties needed to attain such an important place. In the paper, the terminology of the subject and its cases of use in the Quran has been considered. Again, the background of study with regard to the prophets has been referred to and the relationship between professional classes and chivalrousness has been explained. And finally, particular approach of those of chivalrousness to morality when practicing professions has been justified.

Imamate and guardianship is considered as of Shiite`s most fundamental beliefs always defended by reasonable proofs of them. Molla Sadra is regarded among those great scholars; using his philosophical principles, he has tried to show how Divine friend or perfect man may be alive in visible world for ever. He has explained the unity of perfect man and the world of intellect. For him, intellectual world is before others and, therefore, through it Divine grace pass to others. God is the only main cause of created worlds including natural world in creation and duration both. This paper has intended to explain the continuation of guardianship on the earth.

Childhood and adolescence may be regarded to be the most sensitive periods with regard to education and playing is an essential need for children and adolescents. Today computational plays are the main rivals in their plays and take more than forty millions hours of our children and adolescent`s time daily. The researches performed on the destructive and useful effects of computational plays have focused on material, psychical, political and social aspects and little attention has been paid to the ethical aspect. This paper has studied the problem with regard to applicable ethics in an Islamic approach. The manner taken in study is the Islamic manner of reasonably measured equilibrium.

There are some obstacles on the way of knowledge of which one can refer to sin. As is understood in Quranic verses and traditions, privation of knowledge, its destruction and conversion is due to the consequences of sins. Sin would lead to human heart conversion due to which virtue seems to be vice and vice to be virtue. There can be presented different explanations on this conversion. On the Quranic teachings, penetrating human feelings and affections, sin brings about changes in thoughts and, using perceptive faculty begins to devise one`s inner life and converse the truths. Insisting on sin would cause human reason to be replaced with imagination. In this way, fallacy happens and true knowledge turns to be nothing.

Ethical systems use different stimulants, some worldly and others unworldly, to motivate people for an ethical manner of life. With regard to the powerful effect of worldly ones, many of ethical schools, particularly social and professional ones, use them. Though there is the fear that the usage of such stimulants leads to worldliness of ethics. As is understood by examining worldly stimulants on the basis of Quran and traditions, Islamic teachings agree with such stimulants.