Research Quarterly in Islamic Ethics
Year:2011 | Volume:4 | Issue:11|Papers Count:7

In his ethical studies, Kant has intended to give an effective solution for the difficult problems in human life. He has viewed metaphysical studies of no valid findings in theology. Relying on ethical studies, he, therefore, has sought to give a new and scientific solution for such problems as the existence of God. This paper is to give a critical discussion on the approach taken by Kant.

Conceit is discussed as a vice in relative actions of one's own in the most ethical works. When studying conceit, Razi has thought it on a medicine-based view of ethics and with a safety-centered approach. Ghazzali, however, studies conceit with regard to his theological view. In the paper, the two approaches along with their consequences have been intended as the problem. According to the hypothesis of the paper, Ghazzali has taken a religious basis in conceptualizing the subject. In addition, the origion of conceit, its way of treatment, as well as Razi and Ghazzali's methodology have been intended as problems of the paper. Razi has known conceit as an imaginary perception of mind when measuring its own conducts. For Ghazzai, yet, it is originated from the ignorance of Divinty aspect of favors. In this way, their ways of prevention and treatment differ.

The interaction of sciences has led to interdisciplinary sciences and to new problems dealt with in philosophy of science. Epistemology is one of the most fundamental sciences needed as an essential condition in any field of study. In some cases, however, there appear a special connection between epistemology and a certain field of study. The ethics of belief is one of the problems produced in the shadow of such connections. William Clifford in 19th century viewed any belief lacking of enough evidence to be ethically unacceptable. He published the view in an essay and, in this way, influenced contemporary epistemology. His approach gives epistemological discussions an ethical meaning. The paper has studied Clifford's view critically.

The part of belief in God and the hereafter on one's ethical manner of life as stands against secular ethics forms the problem of this paper. Belief in the awareness of the world of existence and the natural effect of vices and merits on the world as well as God's essential effect in creation can be counted as the consequence of the belief mentioned. Agent beauty and proximity to Him are caused by the belief, it is more emphasized when intention be known as an influential and real object. Belief in the hereafter would lead to desirable life. Again when one knows that all his intentions and actions are recorded, rewarded and punished, he or she would be more careful about his ethical manner of life.

The obligation of ethical statements is an important problem in ethics. Many Muslim scholars have regarded it as a command of reason, they know the statements of such a quality that reason can distinguish the necessity. The theories such as those of Brockson, social pressure and attracting tendency of man, Divine order and conscience have been suggested. Origionality of Divine command in ethical statements and conceptions is the problem of the paper. The legislator of Islamic immutable judgment, i. e. Divinity, legislates the rules and laws according to expediencies and seditions. Each seeker of happiness knows that attaining such an aim is conditioned by following special rules, he, therefore, make himself obliged to live in accordance to them.

There can be found such searchable subjects as ontology, epistemology, concepts and psychology in Allamah tabatabayi view. He has viewed ethics to be independent in concepts, stability and psychology and ethical statements to be lawful and rational both. Allamah, explaining his view on ethics, connects religion and human nature to one another and knows belief in God and the hereafter as guarantee for ethical actions.

Ethics and feqh are two Islamic sciences. Many scholars have tried to introduce their distinctions. It, however, seems that the most difference in the field lies in intention and motivation as basis in ethics but in feqh only in worships, though in this case also ethical motivation is of higher effect than feqhi intention. In fact, in feqh the conditions for the correctness of actions have been offered while in ethics the conditions of their being accepted. The former notices the appearance of action and thereof its being correct or incorrect, the latter, however, notices its depth as being a scale for purity of intention and motivation. Being of courage and intention to sin in leaving unlawfuls and in the case of kinlling somebody proposedly, when spilled in vain, can be counted as cases for the difference.