Research Quarterly in Islamic Ethics
Year:2012 | Volume:5 | Issue:17|Papers Count:6

The Prophet (s) said: when the believer acts an action, he/she strengthens it.Moral teaching management in organization accentuates teaching productivity. Productivity, being conceptually in close connection to trustworthiness in prophessional ethics, is reciprocally connected to ethical teaching. Those scholars of education concerned with ethical teaching, survey this kind of teaching. In these studies the two different but interconnected concepts of efficiency and efficacy are not often distinguished. In this paper, on the basis of this distinction, the requirements for efficiency and efficacy of the ethic teaching curriculum are studied. This study has focused on teaching ethic in an organizational approach and teaching the adult people of professons. Organizatios’ domination over professions has made such an approach necessary. The standards for efficiency and efficacy of a teaching curriculium can be respectively regarded as different aspects of the change resulted by teaching ethics and as active participation of the learners in the process of teaching and learning. The findings of the paper may support organizational authorities of ethics teaching to promote its productivity.

Human soul enjoining unto evil opposing God given nature of man challenges its peace. Contentment and avoiding extravagance can be considered as an agent against such vices as cupidity, avarice, lie, selfishness and dependence to earthly life and as a support for mental peace in life. In this paper, using library - based, analytic - descriptive method, contentment and cupidity have been studied firstly and, then, the correlation between contentment and mental peace has been proved on the basis of Imam Alis (a) speeches in Nahj al-Balaghah and psychological principles.

The efficacies of hadith in Islamic ethics is concerned with the authenticity and inauthenticity of ethical hadiths. The authenticity of ethical ahadith is deeply connected to the problem of tolerance in the proofs of sunan which has led to the two views of tolerance and intolerance. In this paper, it has been argued that ethics and jurisprudence are two distinct fields and one can not agree with applying the proofs of sunan with its jurisprudental essence in ethics. Furthermore, in order to prevent disorders and damages in concerned knowledge, one should be sure about the authenticity of ethical hadiths. In this way, the hadiths of intolerance may be of considerable applications in ethics; they can be used for explaining ethical concepts and values, diciding the goal of ethics and proposing good state of deed and agent in isolation.

Alhazen, in spite of his reputation as an outstanding muslim mathematician and physicist, can be known as an ethical scholar with such special teachings in the field with considerable effects in forming Islamic middle norm in ethics of Muslim world. Though his teachings cannot be free from failures. In this paper, his ethical principles have been introduced with regard to their part and stability. Then his ethical points of view has been surveyed. In some cases, he strangely become very close to Machiavelli. Therefore, in the paper, some of his ethical teachings have been studied in coparison with those of Machiavelli. Finally, relying on some clues, a new consideration of their ethical teachings has been given.

In a sociological perspective, social ethics consists in those deeds and behaviors appearing in social interaction and depict the cultural and moral appearance of society.As is shown in the paper, moral spectra and layers in a society and their criteria have been given in model with four moral spectra including all moral states in society: 1. moral faith, 2. moral uprising, 3. moral unbelief and, 4. moral hypocrisy. The spectra are formed on the basis of two axes: 1. belief and perception, 2. deed and speech; each being developable in two sides. The model includes some other psychological and social points discussed in the paper.

Referring briefly to various philosophical and ethical views of human knowledge and action and to the view of the holy Quran in the field, this paper has agreed with the gap between knowledge and faith, and, relying on the theory of faith, has tried to solve the problem. In this view, an epistemic element can be found in faith by which one may attain a double knowledge in action. It is just the same element lacking in knowledge - based theories. To attain a full proposal for solving the problem with regard to faith, regarding the effect of material agent in human action and deed, the role of final goal in it and noticing degrative state of faith and its degrees must be counted as the foundations.