مجله پژوهش های اخلاقی
سال پنجم شماره 1 (پیاپی 17، پاییز 1393)

Today, studies about eco-environmental morality as a part of applied morality has taken such importance that the theorist of this field are trying to deliver different models for interaction between human and nature. Mystical principle of Ebn Arabi, in indirect way, with clinging to governing principle – unity of existence- and other important factors and emphasis on human role between nature and beyond nature has given to human being a comprehensive and systematic paradigm for solving eco-environmental problems. In theory of unity, all the creatures are divine and possess all features such as knowledge, understanding, and power. This article aims to have a new look at the problems of eco-environmental morality on the basis of mystical theory of Ebn Arabi. As a result, we can analyze eco-environmental morality with mystical ways, and provide a new model or paradigm facing problems modern world.

The theories of ideal supervisor are meta-ethics theories which are formed by semantic approaches. These theories consider ethical realities some natural issues and experienceable which should analyzed according to imaginary ideal supervisors. According to this, for example, ethical comment “X is good” should be equal to “ideal supervisors have inclination to X” which can be utilized interchangeably. According to this analysis of semantic, first of all the perspectives of ideal supervisors makes moral realities and secondly, will be benchmark for falsehood and correctness of moral judgments. Therefore, according to this analysis, human in every kind of moral situation for gaining correct judgment, should put themselves in imaginary situation and think if there is ideal supervisors and what didn’t they like and did inclined to. Due to this reason, theorist of this theory are trying personify and characterize these supervisors with angelic features, to avoid their judgment from human mistakes by doing so.The supervisors emphasize that these features should be immoral because of not being contradictory. Therefore, morality is shaped by immoral realities. And any moral value that supervisors should act according to them is denied. On the basis of this, moral realities (good/bad, correct, incorrect) would be separated by immoral realities. We are trying to analyze and review this theory meticulously.

The reason of human inclination to moral deeds is one of the most important issues which is discussed in meta-ethics. This issue is discussed in writings of philosophies and scholars of ethics under the name of theory of behavioral motivation. The viewpoints of scholars of ethics are different about this issue. Socrates introduces the main reason of theory of behavioral motivation is recognition, and Aristotle not only includes recognition but also feeling, imagination, inclination, enthusiasm, wisdom, character, willing. Among the Islamic scholars of ethics, Abu Hamed Qazali has looked specifically to discussion of reasons of behavioral motivation. He thinks that God’s will, recognition, affection of God, art, exultation and so on are effective in behavioral motivation. In his vision the role of love to God is playing more role than others, and after God’s will there would be no other reason but love to God in motivating moralities.

This paper discusses the principles of utilitarian ethics and its critique. First, the role of ethics in life. First, the role of ethics in life, especially in the organization Then the principles of utilitarian ethics is mentioned. Three basic interpretations of utilitarian ethics The reading of Bentham, Mill and Singer were Review And it was clear that all three interpretations are fundamental flaws.The following are the principles of the Global Code of Ethics in Organizations They include: the principle of honesty, the principle of ownership, the principle of validity and trust, the principle of transparency, the principle of esteem, the principle of fairness, principle of citizenship, and the principle of sensibility were Briefly mentioned.Finally, in contrast utilitarian ethics to the Code of Global Ethics It was found that Can not adhere to at the same time utilitarian ethics and the Code of global Ethics Because it will lead to Worshiping of code of global ethics or to moral Relativism that The former is incompatible with utilitarianism And the second with the Code of global Ethics.

Private territory, in manifestation of social ethics, is the foremost important issues in civil right which has been taken into attention by many political and social thinkers who are in different school. This territory is discussed, in one hand, is a border for intervention of citizens in each other’s life affairs, and on the other hand is a border for intervention of authorities in citizens’ affairs. This issue, in this article, is approached by descriptive-analytic method by employing Quran’s verses and narrations of infallibles (peace be upon them). The viewpoint of school of Islam toward private territory is stated as obvious example of Islamic social ethics. In this article it is proven that private territory should be kept from other citizens and government, but can be broken only if faced by more important issue. If there is a doubt in importance of other issues, the private territory can’t be invaded or broken.

Philosophers of morality have aim to improve good life of human, and it is possible by guidance of behavior and crucial decisions. Utilitarianism has taken the focus of mind to outcome of doing, responsibility-inclined has emphasis on the doing are trying to control human decisions, but all of these will be possible in defined condition. How human being can make a decision in a condition which human has no awareness to the consequence of doing or to the features of doing. In this situation human is faced risk. Risk means danger and taking danger, but literally means “decision in uncertainty”. In this condition, it is hard to manage behavior because we have no control on situation in which action happens and we don’t know the features of situation. So there is a possibility which human’s decisions and behavior impose danger to others. Philosophers of morality pay less attention to decision making in situation of risk. Then, adjusting criterion of morality to examples would be hard, and decision in situation of risk would lead to moral issues that begs for solutions by Philosophers of morality. Issues like “the possibility of rationalizing of imposing risk”, “acceptability of risk”. Risk is made of different factors: risk boundary, exposition to risk, decision maker of risk, beneficiary of risk, …. risk justification and acceptability can be considered in any above-mentioned factors. A comprehensive analysis needs combinative method. Factors like willingness, awareness, fairness and justice will cause rationality of risk and factors like benefit, possibility of compensation of damage and potential danger, maintaining people basic rule will cause acceptability of risk.

This article aims to express Imam Reza’s (AS) viewpoint on methods of moral education. The present study has dealt with analyzing methods of moral education with a qualitative approach and analytical- descriptive method. Methods of moral education from his sayings are as follows: 1. Ground-making To avoid socializing with those who have moral vices, to create moral atmosphere in society, affection and kindness, charisma and adornment. 2. Methods of awareness and moral insight: a) methods of familiarizing the trainee with ethical teachings: Teaching ethical principles and criteria, articulating obstacles to ethical behavior and ways of overcoming those obstacles, expressing consequences and outcomes of moral and immoral behavior, relating moral stories. B) Methods of nurturing ethical thinking: to encourage individuals to reflect on ethical issues, to encourage reflection before action, the discussion on ethical issues. 3. Methods of fostering desirable tendencies and habits: inclination and willingness against fear and concern, provoking motives of faith, providing model, to recommend the imposition of good behavior to self, practicing true virtues and forbidding vices, monitoring and care. 4. Methods of correcting vices: to recognize the mood of the trainee, to ignore and overlook, decisive encounter.