نشریه معرفت اخلاقی
پیاپی 15 (بهار و تابستان 1393)

After investigating the meaning of validity and relativity, this paper defines such concepts as, “good” and “must”, which are the symbols of axiological and obligatory concepts of ethics, are mentally posited concepts. One of the distinctive features of mentally posited concepts is that these kinds of conceptions are somehow relative. The question which arises here is whether or not this kind of relativity contradicts absoluteness and strength of morality? In answer to this question, we should say; the common perfection is the final origin of man’s volitional action. Therefore, we can say that the general ethical principles of validities are among the common validities which are necessary for the property of type. Therefore, we can conclude that human perfection in general is the main source of validity and moral obligation. Since, due to the constancy in property of type, man’s qualitative perfection is fixed ethical validities, which depend on the constant perfection of man, are unchangeable. Through using a theoretical_analytical approach, this paper discusses valid conceptions and relativity of ethics in Allamah Tabatabai’s thought.

One of the questions raised in ethics is the assessment criteria of moral behavior. Immanuel Kant, a German philosopher, believes that the action has moral value only when it is consistent with one’s duty and the agent performs it as his duty and has no motive in doing it except perfuming his duty. Given this, we should refer to categorical imperative to know which action is consistent with duty. By categorical imperative, which specifies all our moral duties, it is meant that it requires an agent to act only in ways which could be willed as a universal law. He considers categorical imperative as the immediate judgment of practical reason, and just as this affair is categorical the judgments obtained from it is categorical, too. Some criticisms are leveled to Kant’s ethical school (doctrine). Using theoretical_analytical method, this research is intended to expound and comment on Kant’s ethical school.

Religion and ethics, closely related issues, have always been the special concern of man. Throughout the history of ethical-philosophical thought, several theories have been proposed about the relationship between religion and ethics. One of these theories is the theory of the distinction between religion and ethics. This theory believes that, there is no relationship between religion and ethics. Nietzsche is among the thinkers who developed this theory an attempt to criticize the theory of Christian ethics. He believes that religion is incongruous with ethics, the goal of ethics is to assume authority and the man who shows moral behavior is a powerful man. Using an analytical approach and presenting documents, this paper investigates the relationship between religion and ethics from the view of Nietzsche.

According to Islam, the meaning of moral responsibility or ’’being accountable for carrying out one’s moral obligations”, is merely determined by relating it to God. In assuming responsibility, man’s attempts to achieve the desired goal will be meaningful and accelerate smoothly. Irresponsibility threats man’s personal life and social life and has harmful effects on the order of society. The first and main question related to this subject is the question of the theoretical and ontological principles of moral responsibility. Using analytical approach, this research seeks to investigate the ontological origin of man’s moral responsibility in Islamic morality, and refers to a number of these principles, including the principle of the existence of God, unity of God, God’s absolute sovereignty and universal authority, and God’s wisdom, justice and mercy. The effects of proving this principle include as follows; the men are responsible for God and others’ right, the man is responsible for every task which is effective in his optional perfection's growth. Directly or indirectly, the corruption in the world causes responsibility. The guidance is only provided by the responsibility of man. The irresponsibility of man is in contrast with divine wisdom, justice, mercy and the best possible system.

One of the most important normative systems in any society and cultural worlds is social etiquette. The concrete, inter-mental, relative and variable identity and formal functions of etiquette have caused this normative issue to be isolated from the area of research-based studies or to have obscure reference in fiqh, legal and ethical subjects, despite its importance. The questions of its quiddity, necessity, sorts, function, theoretical principles, similarities to and differences from other normative systems, such as morality, fiqh, law, common sense, aesthetic approbations are the main questions, which the different branches of social sciences are expected to take care of according to the interests and orientations of each field. This paper seeks to investigate and analyze the conceptual, theoretical, verbal and functional relationship between morality and social etiquette, which represent two normative systems, by focusing on religious sources and sources of religious knowledge in order to get some tangible results which conform with social demands. U sing an interpretation-based method, this research analyzes the content of the related subjects in religious and scientific texts and sources.

Using a descriptive method, this research seeks through a kind of content analysis to assess the rate of attention given to the ethical aspect of the approved goals in the text books of Iran’s secondary schools. The statistical population the text books of secondary school for the academic year 1392-1393. From among them 11 volumes were chosen as a sample. The technique used for assessment was s checklist of content analysis drawn up by the researcher. The main research findings show that: 1. The text books of secondary school take notice of the ethical aspect of the approved goals 347 times. 2. The rate of attending to it in the text books taught in the first, second, third and fourth levels of secondary schools is 120, 96, 41 and 90 times, respectively. 3. The greatest frequency is noticed in the book “Religion and Life” taught in the second level, amounting to 59 times. 4. In the book of biology taught in the first level and “Temporary History of Iran” taught in the third level no attention is given to the ethical aspect of the approved goals. 5. Generally speaking, the attention given to the ethical aspect of the approved goals in the text books of secondary schools is not only incompatible with the psychological and biological characteristics of the students, but it is not worth mentioning, as well.