Research Quarterly in Islamic Ethics
Year:2015 | Volume:8 | Issue:29|Papers Count:8

Enjoying interactional capabilities and capacities regarding possibility of the user’s contribution in development of game procedure, computer games have turned to an effective medium for culturalization and promotion of the users’ attitude by playing computer games. This capacity provides this possibility for the user in virtual environment of the computer games so that without paying attention to the consequences of his decisions, he can freely select moral or immoral options appropriate with religious teachings and the culture of the user’s society. The paper aims at investigating the way of preparing the required background for selecting the ethical option in a computer game; accordingly, by collecting data with library method and analyzing the data by an analytico-descriptive approach, the paper proposes this hypothesis that by having interactional capacities, computer games provide conditions so that without paying attention to consequences of their choices they can voluntarily make decisions in different conditions and situations.

Forgiveness has been deemed to be one of the main virtues since the second half of the twentieth century onwards which has a close relation with the mistakable and fallible nature of human. Although there is consensus to some extent that forgiveness is meant with regard to ethical mistakes, due to extension of its dimensions and types, various viewpoints about whatness of forgiveness have been proposed. The common ground of these viewpoints is that forgiveness is known as the central point of ethical mistakes and there is an attempt to determine the boundary between forgiveness and the determined and undetermined similar concept of human action in ethics. Although these viewpoints have much in common regarding the negative aspect of definition of forgiveness, they try to be separate from each other in regard to the positive aspect and various types are proposed to define forgiveness and determine its nature. This paper attempts to provide a definition of forgiveness based on two negative and positive aspects.

Among the ethical teachings of the Quran and hadith about generosity and charity, some viewpoints admire sacrifice and praise those who are willing to sacrifice; on the contrary, apparent provisions of some other viewpoints not only disapprove this job but also impose prohibition on doing so. However, implications of some of these reasons are confronted by some problems and they should be reflected upon. Nevertheless, since we are faced with reliable and strong reasons among both viewpoints, we need to attempt to remove the opposition between them and harmonize them all in a kind of agreement. By reflecting on the statements and contents of these teachings it is determined that each class of them is concerned about a specific case; therefore, opposition between them is obviated and within each class, we can take actions on its own specific case.

In the Holy Quran and Ahl ul-Bayt’s narrations there are recommendations about timing and the manner of spending time. On this basis, there are several narrations about daily scheduling and some of them point out that this schedule is divided into three parts while some others believe that it is divided into four. According to this research being conducted by a narrative form and analytico-library method and aiming at explaining each four parts and the established relation between them, one can say that in the model proposed by Islam, a part of daily schedule is allocated to worship God, a part to earn livelihood and organizing the family, a part to have communication with others (such as having relationship with the blessed people and being present before the scholars with insights) and finally, a part is allocated to healthy recreations. Accordingly, all human needs could be answered properly within two material and spiritual parts and two general modes of life (this world and the hereafter). This paper deals with the ethical analysis of the above-mentioned topics based on the reported narrations.

The Quran has used education with the meaning of refinement and increase of spiritual status in which following-up of education and the role of right path will not encompass an extensive field of research; however, applications of this term are taken from the root “rabb” with the infinitive meaning of education and therein lie possession and prudence with the concept of “divine” and “divinity” and explication on human getting divine nature and making him divine nature through the direct path being portrayed beautifully. The right path is the path of unity being in compliance with reality and guidance to this path is guidance to its grades or establishment in its grades. By showing the right path as the perfect religion, the Quran introduces education as recognition of the world’s God and lordship, confessing on His unity, accepting His commands and prohibitions, and finally practicing the same. In this view, to the extent that human becomes divine, he will be led to the path of education. Accordingly, worshiping, scientific, social, physical, and the actions of those under education are based on the educational role of the right path which is in conformity with monotheistic divinity. Here, the main question is that what is the main role of the right path in human education? Among the findings of this study is that the role of the right path is making human divine and human becomes divine being considered the purpose of creation

One of the most pivotal topics discussed implicitly and explicitly by Allame Ja’fari in the majority of his works is ethical conscience. From his viewpoint, the reference of the concept of ethical conscience include the inner voice, compass of human existence, and guidance toward the ideals. In defense of the existence of ethical conscience, he believes that this power is existed among all people and to his viewpoint, the operation of this power is the complement of the rational method. According to Allameh, the functions of ethical conscience can include some factors such as human personality growth, humanistic safe guidance, and cases such as blaming and torturing human. His research in ethical conscience is a unique attempt; nevertheless, his viewpoint is addressed by some criticisms among which we can refer to the effect of social-ethical regulations on ethical conscience, considering independency of the power of ethical conscience from other powers, and existence of different ideals among the people and societies. In addition, Allameh’s major attempts were more on the concept of ethical conscience and less on examples of ethical conscience.

Normally, the companies have innovations, not within a restrictive environment, but by contribution and mutual dependency with other organizations (whether institutional or non-institutional) i.e. an approach with a systemic and networking outlook deals with structural analysis and different formal and informal interactions of different components such as universities, industrial companies, entrepreneurship development centers, governmental research centers, technology transfer centers, growth centers and science and technology parks, governmental and private laboratories, and different institutions such as intellectual ownership system, national development funds and investment funds in the form of an integrated system being known as the last science and technology policy-making. Although it has not been emphasized directly on ethics in innovation system, from writers and theorists of this field it could be realized that the concept of ethics within the section of “institution” of innovation system includes some functions. In addition to investigation of “ethics” within the principles and assumptions of the approach of innovation system, this study intends to analyze and evaluate ethical realism or unrealism, intrinsic or extrinsic nature of ethical values, and the effect of co-evolution of the science, technology and innovation systems with ethical system.

Applying a content analysis and using psychological texts, Quran and Narrations’ commentaries, the paper deals with this topic. Spouses’ loyalty in the light of love is created with three factors of commitment, intimacy and passion. Loyalty can be progressed by strengthening ideological, economic, social and cultural conditions within families as well as increasing agreeableness among the spouses. By developing loyalty, the spouses’ trust to each other will be increased and family institution will be strengthened. One of the strategies of deepening and consolidating the spouses’ loyalty is satisfaction of biological, emotional, cognitive, social, sexual, and beauty needs of each other. Improving ethical and humanistic virtues between the spouses especially virtue, chastity, honesty, truthfulness and righteousness as well as recognizing the personality and intellectual horizons of spouses is another strategy to create trust among them. Analyzing intimate relationships, observing each other’s rights, mutual respect, participating in family responsibilities, agreement, physical and sexual attraction, and having positive attitude about each other are other factors of developing trust and strengthening the family organization.