نشریه مطالعات اخلاق کاربردی
سال یکم شماره 4 (زمستان 1390)

The Nature and Bases of Islamic ethical system Ahmad Deylami∗ Abstract Is it necessary for the corpus of Islam’s ethical teachings to include essential elements to build up an ethical system? It is important for these elements to contain logical and harmonious structure? Can we find in the basic and secondary sources of Islamic ethics any elements with these features? If not، can we build up a logical and harmonious system for Islamic ethics? For all these questions، there are many implicit or explicit hesitations. I believe that the answer to all these questions is positive and will try in this essay to prove this claim. This article which is considered a meta-ethics is an introduction to elaborate on this claim. Keywords Islamic ethical system، meta-ethics، normative ethics، nurturing ethics، applied ethics.

Hasan Serajzadeh Abstract The ethical propositions in Quran can be identified in the Holy Quran in two different formats: as declarative statements or exclamatory sentences. The exclamatory sentences are of two kinds: imperative and non-imperative sentences. Imperative structures include commands، prohibition، interrogation، (Tamani) hankering، (Nid) proclamation، (‘Araz) encouragement and (Tahziz) motivation. Non imperative structures include the verbs specified for admiration or disapprobation، exclamation، swearing، hoping and the structures used for tying contracts. Since the ethical propositions are mostly identified through their predicates (which include the value adjectives like necessary، necessary not to، good or bad، right or wrong and obligatory)، this study tries to investigate the imperative structures and to clarify the way ethical concepts are extracted from these structures. It is ultimately proved that all imperative structures are analyzed into ethical concepts such as what is good or bad، right and wrong. Through this method many of the ethical propositions of Quran can be understood. Keywords Member of the Academic Staffs and the Head of Ethics Department of Islamic Research Center، Esfahan Branch.

The attitudes adopted by managers and researchers towards ethics may result in the development and enrichment of ethics as a branch of knowledge. Regarding ethics as a medical approach and considering it to be a system to diagnose، prevent and treat the ethical disorders is one of these attitudes. Taking such an attitude، in practice، can make ethics an effective means in the development of human sources and reduction of tensions and inappropriate behaviors in organizations، and in theory، it can generalize the practical ethics and result in its proximity to psychology. In this essay، the essential requisites of such an attitude are investigated. Furthermore، it is concluded that two elements have been involved in the popularity of this attitude: the consistency between this idea and the Islamic teachings، and the prevalence of ethical research among Physician- Philosophers.

Ethical issues are classified in different ways A. Aristotle Approach: based on the Aristotle’s view moralities are the innate dispositions gained by frequent exercise. The origins of moral acts are internal soul faculties which are divided to faculty of desiring، faculty of anger and faculty of reason. Based on these faculties four virtues and eight vices will be produced which make up the principles of ethics. Other ethical issues are secondary rulings stemming from the primary principles. B. Religious and Quranic Approach: Due to some shortages of Aristotle approach، some experts in Islamic and Quranic ethical theory divided ethical acts based on the elements they are connected to (i. e. God، oneself، others) to divine، individual and social ethics. C. Historical Approach: Investigating ethical issues as they happened in human life based on narration of Quran. D. Mystical Approach. ∗ Keywords:

Sayyedeh Zahra Musavi∗ Abstract One of the moral issues which has received less attention from ethical schools is the issue of “intention”. This topic has been specially discussed by the ethical schools of Islam and Kant. Kant restricts the moral intention to decision to perform one’s own tasks and responsibilities. This view makes the scope of moral acts very limited and as his ethical theory is based on performing tasks as a moral act، his school fails to cause a strong motive in performing moralities. On the other hand، Islam considers the intention to approach God، which is a pervasive and comprehensive element، as the criterion for moral act while other motives like: assisting others، gaining perfection، fear of punishment and… are still included in that intention. Islam’s special view towards moral intention has made the scope of ethical acts so wide that various people with different backgrounds and motives can be regarded as moral agents. It is concluded that Islam’s definition of intention is general and comprehensive، a feature which stems from the principles and bases making up Islam ethical school.

One of the lasting teleological teachings in the history of religious thought which considers the universe and God one single element is Pantheism. One of the schools following this doctrine is the stoics who believe that God is not an immaterial being and independent from the universe but rather He is the active matter flowing in the whole universe. Based on the instructions of the stoics، God is best understood through His relationship with the world. According to this doctrine، God and the world are one thing with two different names. The entire world is controlled by the Law of Destiny (logos). Ethics of the stoics cannot be understood out of the principles of cosmology because in this system the morality is the outcome of the cause and effect relationship and a material feature which is the consequence of the active spirit of the world and its effects on the objective and subjective issues. Ethics of the Pantheism which is practiced by the stoics is a kind of psychology of the spirit which studies the ultimate position of Mankind in the eternal life and higher than all other beings.