Quarterly Scientific Journal of Applied Ethics Studies
Year:2014 | Volume:4 | Issue:1 (35)|Papers Count:7

The glory of Islamic civilization depends on one's sense of dignity and self-esteem in the society which is gained through Islamic competence, properties and values. The growth and establishment of such belief is the result of the function of education in this field and its position among the educational programs.The present study, applying the qualitative approach and the deductive method (Frankena's Model of Reconstruction) has concentrated on this educating strategy and its structure in religious teachings. Accordingly, examining the meaning and position of dignity in Islamic anthropology, the study initially has explained the outcomes of self-esteem as an educational method and then elaborated on the ways it can be created and strengthened within the social educating system.Based on the findings of the study, generous-based education entails a particular relationship between the trainer and the trainee in Islamic anthropology and is considered one of the important factors in legal, ethical and social systems. The necessity of education in a social system on the one hand and the inherent willingness of human beings to gain dignity and reverence on the other hand, drive the tendency of education towards this specific method of education which can revive the spirit of self-esteem in the trainee and guarantee its continuity.

In the contemporary world, there exist various styles and ways of married life in every kind of society and based on religious teachings, different tastes, customs, traditions and cultures. Islam as a leading and most complete religion of all has suggested a special way of life for couples in all aspects of life, especially in the emotional realm. It is essential for the style to be well defined and as a result pave the way for the youths, families and Islamic community to become familiar with it so that they learn about the original values of their religion and to embody them in their lives.The present paper is based on a descriptive study which aims at demonstrating the importance of love as an Islamic- ethical virtue in the emotional realm of the lifestyle for the couples.What Quranic teachings and other Islamic- ethical texts emphasize is to express love and affection due to the characteristics, and spiritual features of the spouse, which not only disregard the physical and superficial qualities, but also influence them and make them even more attractive and important and may finally cause human beings to be led toward divine love.

The purpose of this essay is to probe the notion of ethics and its consequences in moral training in the views of Allameh Tabatabaie. In the present study, which is based on a descriptive-analytic method with a qualitative approach, after reviewing the accessible resources, the moral outcomes derived from his moral views are inferred.Following the definition offered by Allamah, the notion of ethics is discussed applying epistemological, ntological, psychological and sociological principles and then the training references found in his views are identified. Based on the findings of the research, the aim of the ethical training is laid in two aspects: ultimate aim (which is salvation) and mediatory one (reaching perfection in both individual and social aspects). Also in the process of training, the observing of the principles such as consequentialism, moderation, self-monitoring and partnership is suggested.

The purpose of this paper is to elaborate on moral and the principles of moral education in Narraqi's view. The present study that has been conducted by utilizing a qualitative approach and descriptive-analytic methods, after reviewing available resources, the principles of moral education have been inferred from Narraqi's moral thoughts. Results show that his moral thoughts circulate around these subjects: ethics and its superiority over other disciplines, individual obligation to learn ethics, ethics and the advantage of moral virtues and the ways to gain them, similarity of ethics with medicine, purification of morality and its consequences, the effect of self- cognation in refining morality, the primary steps of self- refinement and obtaining moral virtues and moral moderation. Finally the obtained principles in moral education based on Narraqi's views are as the following: self-cognition, moderation, the proportion of educational plans with the person's evolution, creating appropriate situation, practicing knowledge, paying attention to the dichotomy of entity, supervision and meditation, the principle of coordination of practice with wisdom and Sharia, the principle of guidance and finally the principle of attention to individual differences.

This study aims to explore ethical- educational ideas of three prominent scholars and experts in the field of education, namely: Farabi, Comenius and Rousseau and express the similarities and differences between them. The study follows the descriptive method with analytical-comparative approach.Based on Farabi's opinion, every individual possesses special virtues and vices which are not reflected in his/her personal life, rather the society would make them manifest. Comenius, expressing a pervasive education, ignores the differences among the individuals and seeks to reform and improve the education of children, adults, and the elderly. He, as the founder of the step by step education system which tries to adapt itself to the growth of the learners, applying the principles gained from the nature, establishes his own precise educating system. Rousseau, on the one hand, speaks of the individual training and returns to the nature and on the other hand, points to the society and social contracts as well.Based on the findings of the research, there are a number of similarities and differences between the educational-ethical views of these three scholars.

Theoretical concepts, especially those that are associated with humans, are actually open to different opinions. “Religion” and “ethics” are among the concepts which have always been disputed. Despite the abundance of studies that have been done in these two areas, disagreements continue to remain. Religion and ethics are closely associated with each other. There are many who believe that ethics, in one way or another, needs the support of religion. In fact, ethics relies on religion because belief in the reward and punishment of the Hereafter is the sanction of applying ethical principles. In discussing the dependence of morality to religion, the essential question is how the moral values are associated with religion?In this article the author tries to show that, contrary to the vision of modernity and the Enlightenment, human being versus “value”. It is the collection of values that form the “ethics”. Human ethics consists of the set of values which stem from human nature and the degree of man's perfection is evaluated depending on the degree of development of these high values. Essential evolution of human being throughout the history has been directed towards reinforcing these values. In this regard, the most important religious mission is to promote ethical values and principles and that is why religions focus on human values and ethics. The purpose of religion is to make human society more humane and more ethical and therefore, in most religions, especially Islam, ethics and religion are quite compatible.

There are various ways to train children among which the corporal punishment has been suggested as the last resort. In this paper, based on the proposition and content analysis of religious texts, especially narratives from the Infallibles (peace be upon them) the subject of corporal punishment and its different forms are discussed and then we express the Islamic ethical view regarding the permissibility of corporal punishment. In addition, the approaches taken by western scientists and psychologists will also be discussed.Based on the findings of this research, some ethical principles such as the principle of human dignity and reverence and the principle of love and affection along with explicit prohibitions against child abuse can be some of the evidences against corporal punishment. Yet, corporal punishment for the purpose of training, under specific circumstances, has been verified by Islam. The challenges and conflicts which will arise as a result of this verdict, such as the violation of human dignity and self-respect and the inconsistency between this verdict and the jurisprudential principle of “La Zarar” (the principle which says no religious verdict should be harmful for a third party) are all justified and Islamic ethics is to respond to them.