پژوهش نامه اخلاق
پیاپی 10 (زمستان 1389)

When facing the problem of distinction between rituals and morality, moralists have taken different approaches. None of them, however, can be viewed as complete. In the paper, past approaches have been criticized and a new one has been introduced, an approach applicable in all moral schools of thought. For the purpose, a terminology has been presented at first and then some defects of the views in the field have been referred to. And finally an impressive standard has been introduced.

Theoretical studies and actual usage of morality lies in our conception of morality. This paper has centered on the definition of morality in a comparative method. The word akhlaq, morality, has different meanings. In this paper, by the word is meant the characteristics of human behavior. It had been traditionally known as an actually rooted ability of human soul of which moral behavior originates. Nowadays, however, it has been regarded as a behavior example for communication founded on human rights. The views, both, have known the definition of morality unconditioned with regard to goodness and badness. Moreover, stability, freedom and gradation of morality have been accepted in both. They, however, differ in some aspects; the traditional knows morality as inner quality, while the modern as outer. The latter, contrary to the former, shows the numerous subjectivity of morality. In the traditional definition, mentally rooted characteristics have been known as the origin of moral behavior. Inserting the cause in definition, makes principles unconditioned and, contrary to modern definition, omits view`s state of being comprehensive.

Trustfulness as a characteristic of believers signifies a kind of relation between God and them. Trustfulness has been recommended in many verses and traditions. It is wrongly thought be some people that trustfulness disagree with effort. For them, the reason is that trust in God means leaving any effort, while Islamic teachings have emphasized effort and activity. The paper has shown that there is no disagreement between trustfulness and effort.

In the paper “the relation between believing in just and unjust world and interest in money” has been studied. The target population of the study includes all adults habitant in the city of Esfahan. Using multistage sampling, 900 people (450 of each gender) were chosen to answer the questionnaire. The questionnaire includes that of interest in money by Tang & Chiu (2003, with four subscales: importance, success, emotionality and efficiency) and that of belief in just and unjust world by Robin and Peplau (1975). The data have analyzed by the use of Pearson Correlation Coefficient and step-by-step regression analysis. The findings showed that among the aspects of interest in money, importance, success and emotionality can predict a belief in just world (p<0/05). As for belief in unjust world, importance and success can predict such believes (p<0/05). It, finally, should be stated that the signs of the role of money and of just and unjust world have been described.

Forming a half of world population, women play a considerable part in establishing and promoting the culture of modesty and chastity in human societies. Woman`s modesty and chastity as one of the most important agent for public modesty have been emphasized in all Divine religions and confirmed by human understanding. In the paper, it has been intended to introduce the terminology of the moral virtues, to show their resemblance and difference. As has been mentioned, these two moral virtues are very close to one another. Further, their relation to gender and the techniques for establishing them in society have been explained. The techniques have been known to be social, cultural, psychological and political.

How to use material prosperities has always been a notable problem for religious scholars. This paper has intended to put the meaning of asceticism forward on the basis of Quran and traditions, to explain that neither arbitrary usage of natural fortunes is in agreement with religious teachings and nor leaving them. As is understood from religious sources, reasonable usage of natural prosperities and desiring the eternal fortunes is the best method for human life. Religious case of asceticism would not be actualized by mental overlooking material prosperities only; further, one must measure effectively and decrease the usage to reach spiritual and social perfections. It, therefore, is evident that correct usage of the fortunes and living with regard to Divine laws are in full agreement with true asceticism.

How does ethical silence differ from mystical silence, and what can be counted as kinds and aspects for the mystical one? The paper has intended to answer this question. Having offered the terminology of silence in the fields of mysticism and ethics, it has been sought to introduce the functions of ethical silence, to divide the mystical silence methodically with regard to mystics` different states and positions and to give an example for each.