پژوهش نامه اخلاق
پیاپی 21 (پاییز 1392)

Based on the evolutionary-analogical development of human identification, Molawi considers three identifying ranks for human. Accordingly, in the sensual rank, a person behaves based on the attraction of sensual stimuli and his external identifying environment and also he sees the reflection of collective identity as “ego” of himself. Versus his own absolute demand of rights from the environment in this rank of identification, he gives the least amount of effect to the environment. In the rational identification rank, without ignoring his own rights, this person takes some defined responsibilities versus the rights of the environment. The internal dialogues are the results of the conflicts between wisdom and soul in this identification period. Spiritual identification of human which Molawi has called it the second soul or eternal identification is defined in a timeless environment called post-place. The interaction between the conscious level or human “ego” and this identification level is merely achieved through “zikr” and leads to the person. In this identification level, one takes the maximum responsibility versus the slight amount of the environment rights. According to Molawi, the prophets are the patterns of such behaviors. Repentance process, free will category, and reflection on time (distribution of thoughts in the past and future periods) are changed by improvement of human identification and they will be disappeared in certain thresholds. The mentioned elements are more prominent in the lower levels of human identity than the middle and higher ones.

The issue of conflict in ethical rules and regulations is among the important issues in moral philosophy, especially in applied morality. In other words, a man of religious duty and option is sometimes perplexed in: which moral activity should he perform at the present as duty? Among various methods, this study has intended in an analytico-descriptive manner to propose a suitable method for solving the problem. In this study, some methods have been proposed and finally, Ayatollah Mesbah’s viewpoint about moral conflicts has been analyzed. He has proposed two criteria in the field: an act`s state of being of multiple aspects and its being beneficial to the community. We have embarked on analyzing the second method which is accepted by him. It has been concluded that the proposed criteria in this method are confronted by some challenges so that restricting such topics as justice or envy to be beneficial or non-beneficail should be reflected upon.

As an evolutionist biologist, Dawkins has commented on some non-biological fields of knowledge such as ethics. Regarding ethics, he has utilized different areas of knowledge like social biology, evolutionary psychology, genetics etc. The most important aspect of Dawkins theory is that he negates any form of moral distinction between human and animals. His concerns about dealing with ethics originate from the motivation to negate the ethical functions of religion. In addition, according to the fact that evolutionary theory fails to explain the morality of human, and considering this as one of its flaws, Dawkins attempts to resolve this problem in one way or another. This paper is an attempt to analyze and report Dawkins’ attempt.

Ethics and mysticism are two transcendental desires of human. Therefore, deliberation on the proportion of mysticism and ethics is important for scholars of the both fields. Some scholars, however, have considered mysticism as incompatible with ethics and some others as something beyond it. Mystics` hermit and their state of being in full meditation and introspection have caused some scholars think ethics and philanthropy not being apparent in the mystics’ lives. On the other hand, neither ethics nor mysticism could be ignored. The desired state is their collection. This paper aims at removing the doubt of incompatibility between ethics and mysticism, and proposing a mystical theory about the origin of ethics through reflecting on the mystical teachings. The gist of mystical theory of ethics is that: the risen love from mystical theology is the source of ethics and philanthropy.

Compensatory efforts, positive discrimination or reverse discrimination are the terms which nowadays are used in applied ethics for a set of efforts and privileges which are scheduled for compensation of the historical oppressions and discriminations imposed upon some groups and classes in the society. The mentioned oppressions and discriminations may be applied deliberately or inadvertently or negligently. Although these efforts and privileges were initially taken into account for black people and women, they can be adapted and executed for the other social groups or classes which have suffered from oppression and discrimination. Some forms of compensatory efforts in Iran are the cases such as distributing the justice share and allocating quota for accepting students from the deprived areas. Advocates of these efforts have organized their argumentations in two main categories of past-directed arguments and future-directedarguments. After proposing the mentioned arguments and reporting the opponents’ criticisms, this study has dealt with analyzing and evaluating the reasons of the two sides. Using the relative deprivation theories-which are among topics of political sciences-the authors have suggested an argument in favor of compensatory efforts and it appears that in addition to other arguments of the advocates of the compensatory efforts it can strengthen this position. The mentioned argument is a prospective type.

Contemporary human who has been confused because of the appeared breaks and gaps in epistemological fields, pursues the meaning of life in social interactions. Ethics of companionship is one of the dimensions of applied ethics which obtains its meaning in the context of responsibility towards the others and is indicative of social duties of human towards his fellowmen. Based on the stipulated texts of hadith, Mahdavi Government undertakes the ethical perfection of human that according to the present hadiths its major representation is related to the public context of society. As two major variables of a religious government, ethical education and justice promotion are among the topics related to Mahdavi interaction ethics which have also been taken into consideration in other imams’ statements. After analyzing the school of western socialism, interaction ethics and types of responsibility, this study investigates two issues of ethical education and justice promotion.

Avoiding the ethical relativism and providing the preparations of ethical education are among the most important concerns of scholars in the field of ethics. Two theories of i`tibariat and realism about ethical cases of ought to are discussed among Muslim scholars each seeking to overcome the problem of ethical relativism. It seems that attempts for illustrating the ethical cases of ought to and for showing its reference to reality are easier and clearer solution for absolutism in ethics. In this regard, three theories of “necessity by the other”, “necessity with regard to the other” and mental “obligations” have been proposed by contemporary scholars. After explaining these viewpoints, the paper aims at determining the evidences of the ethical cases of “ought to” and “obligationss” as well as the most important theories proposed about this problem. For this purpose, after explaining the mentioned theories and evaluating them, we concluded that attributing the theory of necessity by the other to Dr. Ha’eri Yazdi is incorrect while it is an ethics suggested by “necessity with regard to the other” that is existed between desirability of ethical action and desirability of its result.

The particular outlook of some scholars about human is raised from principles of a particular cosmography that considers human as the unique creature of the universe with “personality” based upon wisdom and reason. This view has also relegated the other creatures to the level of “thing and tool” for human life. Meanwhile, the Islamic philosophy inspired by the Quran, not only considers that all creatures in the nature and environment have sense and personality, but also proposes particular criteria for evaluation of the ethical status of the creatures and takes another pattern into account to explain the dignity of the creatures of the universe. Having an overview on the opponent’s viewpoint, the paper intends to explain the Quran’s view, based on the achieved pattern from its verses.

Human mind and intelligence, respectively for thinking logically and thinking abstractly, are among the God-given gifts. Islamic teachings have paid special attention to human as a multi-dimensional creature with moral functions. In order to manage humane behavior, Islam encourages believers toward self-awareness, self-improvement, refinement, recognition of virtues, and moral beauties which are a prelude to theology. This control of internal and external behavior is the same as management of emotional intelligence. Emotional intelligence is among those issues which have been brought into notice by the contemporary human; however, from centuries ago, Islam has noticed to different dimensions of human life. The holy Quran, Nhaj ulbalaghah, Hadiths and traditions, as the most important scientific-moral and educational resources of Islam, beside the other affairs of life, have reminded human the capabilities and functions of emotional intelligence in an objective and palpable form so that through managing the feelings and emotions in daily activities and humane behavior, especially in interaction with people, human may approach the ultimate purpose of his creation.

Popularization domain has also covered the scientific theories and among them, theories of popularized ethics have emerged. Focusing on human mind and its independence, popularized ethics simply takes human mind, rather than religion, as the ultimate reference of ethical criteria as well as the norms governing the human characteristics and behavior. Rejecting the religious ethics, Adel Zaher, Arab-decent contemporary scholar, sees the epistemological foundation of ethics in human independent mind. For him, ethics is logically independent of religion and it is possible to achieve the epistemological foundation without religious knowledge. He attempts to deny the claim that religious epistemology is prior to ethical epistemology and dependency of the latter to the former. Enumerating the theories viewing religion to be dependent on ethics and, consequently, ethics popularized, this paper intends to analyze and criticize Adel Zaher’s viewpoint of popularized ethics.