Research Quarterly in Islamic Ethics
Year:2011 | Volume:4 | Issue:13|Papers Count:6

Anger is a faculty against damages and adversities; the faculty is of two aspects: one is good and the other bad. The former is due to the light of reason and leads to such desirable states as courage and jealousy while the latter occurs by opposing reason optionally and leads to vices and selfishness rather than rightness; two bad properties of intrepidity and fear result from the latter. Such bad conducts cannot be essential and, therefore, may be treated in two ways: first, opposing their causes such as world-seeking, selfishness and destructive educational grounds when anger has not happened. And second, controlling the self when facing anger. Anger controlling may be in two ways, one is internal and the other external. The internal happens by thinking on indecent consequences of anger, reminding Divine anger, and the external by ritual ablution, leaving the place, causing positive affection.

Psychological egoism is known as a descriptive theory regarding the only end of human activity to be self-interest. This paper has tried to study the proofs of the theory critically. At first, the role of reason and feelings in forming human will have been explained. To do so, Hume and Kant’s views have been reconsidered and, finally, that of Hume with a partial addition has been preferred. It should be stated that the main proofs of egoism are essentially philosophical, and, therefore, one may not oppose them by experience. Altruism, on the contrary, views human motivations to be numerous and argues against egoist overall motivations. In this way, the claim of psychological altruism, contrary to egoism, is limited, and, therefore, it can be proved with some small cases of altruist fundamental acts or tendencies. Psychological egoists have presented four proofs for the theory, some include fallacy and others are incomplete. Finally, it can be said that the theory is baseless, and, therefore, the most important proof of ethical egoism is in vain.

The relationship between religion and morality is known a discussion of duration and importance in theology, philosophy of religion and ethics. One aspect of the problem can be considered with regard to ethical life or ethical education. This means that religious teachings and presuppositions leads to ethical education, growth of ethical virtues and destruction of ethical vices. One of such religious teachings is known as the effect of human and world’s interaction in human acts. A number of Quranic verses show the interaction clearly. This paper has studied the verses in a descriptivo-analytic way to explain human responsibility for his/her acts. In this way, a kind of religious and worldly guarantee for human acts is prepared. Again, the harmony of ethic and religion in ethical education is emphasized.

Reliance is a basis for human freshness, life and mobility. Freshness of human body is based upon the freshness of heart, and the latter upon reliance. The question of paper is: to what extent reliance affect ethical rules and virtues or is affected by them? In other words, what place is occupied by reliance in ethical norms and virtues? To find the reasonable answer, therefore, given the terminology of reliance and its kinds on the basis of Quranic verses and traditions in a descriptivo-analytic method, with regard to the scale of real reliance and its place in social and individual ethical virtues, the Quranic picture of it has been analyzed. Again, to support man for keeping reliance, the obstacles in the way have been referred to. As is understood, in monotheistic view of the world, reliance is known as a supporter for human ethical growth toward Divine Caliphate. Therefore, regarding moralities importantly would lead to strengthening the foundation of reliance in human, to its continuation and stability against damages.

Teachings of morality are more effective in supporting social union than religious beliefs and worships. In this way, this strategy has been given in both fields of theoretical and practical teachings to support social union in small, large and even global scales. Islam has emphasized all unifying virtues such as piety, fighting against selfishness, equilibrium, scholarly and truthfully discourse, mutual respect, goodness of suspicion, endurance and toleration, faithfulness to a promise, and also avoidance vices such as prejudice, jealousy, cruelty, audacity, monopolization, discrimination, accusation, animosity.

Ethics, being of a deep and long background as a philosophical subject, has been attended by scholars since men faced a lot of vices in organizations. Committing wrong and corrupt actions by employees and paying little attention to ethical principles, however, can be regarded as the main cause for the subject to be noticed. Using I.T. is regarded one of the fields in which moralities should be current. I.T. as a powerful and growing instrument has been extended in all aspects of human life and changed personal and social conditions deeply. Such being the case, manager’s lack of attention to ethical principles in applying I.T. would lead to failure. This paper, introducing ethical terminology, has described and justified the aspects of organizational morality and ethical climate of activity. Finally, it has presented the approaches for preparing an ethical climate for using IT in organizations.