Research Quarterly in Islamic Ethics
Year:2019 | Volume:11 | Issue:42|Papers Count:11

Deep studies in religious doctrines is an indication of semantic and fundamental capacities and delicacies in the field of ethics. This hypothesis is opposed to the idea that, emphasizing human morality and viewing religious or Islamic ethics as meaningless propositions, knows religious ethics and secular ethics approximately the same. The article has intended to explain the semantic, fundamental and functional differences between Islamic ethics and secular ethics and to draw a schematic illustration of Shiite moral distinctions according as may be understood by Shiite resources. The research method is a type of library and documentary with a content analysis approach.

Observing the ethical norms and criteria for safe employment for women and considering the capacities of women in relation to employment is one of the important elements in reducing the damages in this area. Achieving moral and psychological safety in relation to women's employment requires smart and clever planning. The purpose of this study is to introduce the most important strategies for optimizing the employment of women. In this paper, using various library sources and descriptive-analytic method, this result was that the disregard for ethical norms, neglecting the psychological capacities of women, viewing the value of women's primary and main roles as not being considerable and neglecting the mental health of women in employment and production can create the most important injuries for them and, consequently, for the family and society.

The issue of the source of ethical value is one of the most important issues in the field of metaethics. Moral philosophers have come up with different perspectives on this issue. Some Islamic thinkers, including Muhaqqiqi Isfahani, have considered the rationals` tradition as the formulating cause for moral propositions. This research is intended to emphasize on the viewpoint of Muhaqqiqi Isfahan and examine the role of rationals` tradition in formulating moral propositions critically. Although he emphasizes the conventionality of ethical propositions and their being formulated through the rationals` tradition, he believes that the rationals` opinions are issued on the basis of man's survival, interests and corruptions and is valid under certain conditions. The semantics of ethical concepts may not be permitted. Also, this viewpoint is not based on the correct reasons and is not the ultimate justification of the survival of man and his interests and corruptions.

Organizational silence is one of the emerging issues in the field of ethics and organizational behavior management. Most of the existing writings, having thought its moral falsity as something established, have sought to analyze the causes and factors. The present paper, disagreeing the presupposition and being inspired by the "processional method of exploring Islamic theory", seeks to discover its moral decree from the point of view of Islam. As concluded in the paper, organizational silence is neither good nor bad in itself, but its goodness lies in (1) serving as a support for the Islamic community and the dignity of the Muslims; (2) being done on the basis of a pious approach; (3) not conflicting with the principle of consultation; (4) not being in conflict with responsibility. (5) It also does not violate such notable norms as "justice" and "being against oppression". And in the case of "husni faili" and, as a result, "moral goodness", it may be taken as performed for the purpose of divine revelation and religious duty.

Ethics, as affected by factors, affects some affairs also. One of those affected by it, is human temperament as a physical subject. How to influence ethics on temperament is a positive and sometimes negative effect. In the paper, it is tried to study the way in which it affected the human temperament as mentioned in the Quranic verses and traditions as well as the views given by philosophers, scholars of ethics and medical sciences. In addition, the effect of some ethical states on the types of temperament will also be examined. Given that specialist research has not been done so far, people often do not consider the cause and the way of treating many physical illnesses and disorders that are caused by ethical issues and problems. This highlights the need to study the issue. The method of study in this research is descriptive and analytical based on library approach. The obtained information has been categorized and analyzed. This research will show that moral excellence leads to positive effects, ie, the creation of moderation in temperament, and in the face of misunderstandings and ethical problems, also causes negative effects.

Morteza Motahari is one of those speaking on ethics in contemporary Iran. In addition to his extensive theoretical efforts for the theoretical foundations of the Islamic Movement, writing simple works for the public, he tried to promote certain moral values. If his moral reformist minds were to be recognized, it would be necessary to study the same series of his works, since they indicate the moral values whose promotion and effect in Iran of 1340s and 1350s and in Iranian great social transformation were prioritized for him. Inside, a prominent and influential work, is his story book, Dastan-e Rastan. In this study, we will try to analyze the position and function of this book from a critical point of view, and, then, by analyzing its content, it will be a way of knowing the approach of the martyr Mutahari to social reform and understanding of his ethical thoughts. This study seeks to find out what the public judges about the purpose of this work, its audience, and its general approach, as the relation of the author's thoughts to the traditional perceptions of the Iranian people of that era, on the one hand, and, on the other hand, to the values of the university classes newly formed would be made clear.

As viewed by ecofeminists there may be found a strong harmony and relation between the women`s problems and the problems found in nature. Some like Fracoise d`Eaubonne, Rosemary Reuter and Mary Daly have viewed that one cause of cruelty to women and of natural destruction lies in the culture of patriarchy and men`s dominance over all affairs. As they claimed, the patriarchic theology of The Bible has supported and established this culture and given the authority of women`s affairs including abortion to men to keep women under their dominance. It has been taken the form of a cruelty to women. And again, illegality of abortion for increasing the population as propagated and taught by Divine religions has led to natural destruction. Ecofeminists has known supportion of legality of abortion as necessaryto oppose men`s dominance over women. In the paper, it has been intended to study and analyze radical ecofeminists` proofs of the field critically. Meanwhile, it has been made clear that their claim for supporting nature by supporting abortion and for women`s right to decision and absolute freedom is incorrect. And finally, when reasoning against legality of abortion, the author has emphasized essential value of human life.

Ethical scholars have divided ethics into two types including personal ethics and social ethics. How may one judge about the very division? What may be taken as the differences between the two? The views on the field are numerous. Some have viewed personal ethics as dealing person only or, in other words, personal ethics is the one whose interests is only for person not others. Again, regarding its assessment, personal ethics is divided into egoism and altruism. And religious teachings emphasizing altruist ethical values as helping other people, benevolence, kindness and mercy to thers have put the values of this ethics forward with regard to personal ethics. This paper has intended to assess the criteri in the field. it has been made clear that on the basis of monotheistic spirit of Islam, the value of the ultimate perfection and human happiness, social ethics is directed to a transcendent individualism in which all human social conducts and concerns would be justified. In this paper, on the basis of Islamic ethical teachings, more particularly the Quranic verses, five proofs of priority of personal ethics have been presented.

The concept of lifestyle is one of the new concepts used in the field of sociology, psychology and cultural studies. Lifestyle is about human behavior. Today, there are two general approaches to lifestyle, a sociological approach that is most influenced by Max Weber, and a psychological approach influenced by Adler. The emphasis on the element of behavior in the concept of lifestyle is the common element of both approaches. Lifestyle or way of life is referred to as a set of relatively stable behavioral patterns that are influenced by the insights and values of human beings in terms of behavior objectively manifested. Islamic lifestyle can be considered as an independent knowledge which has relations and links with ethics and value concepts. These ratios can be considered in two distinctions and subscriptions. The present paper, using the documentary library research methodology, seeks to infer and disclose the distinctions and mutual services of these two knowledge.

According to Ghazzali's theory of Divine Order, whatever God permits or forbids is respectively right and wrong, and whatsoever God command is obligatory. Therefore, the criterion of the correctness and inaccuracy of any act must be measured in terms of Divine order and forbidding. On the contrary, some Western thinkers defend the independence and self-sufficiency of morality and do not agree with ethics as being base on religion. As one of the contemporary theologians, Hans Kung, inspired by Kant's ethical philosophy, is seeking, along with a critical approach, to find common ground between religions and thus allow for peaceful coexistence between religions. Among the results of this discussion is the impossibility of universal morality in Ghazali's theory, because he based morality on historical religion and sees no room for the general principles of morality. Hans Kung also sees ethics as independent of religion and being of no celestial origin for moral principles; his view, therefore, lacks a credible metaphysical foundation to create an amoral relationship between morality and religion. When comparing the two Western scholars, we may say that Josaya`s idealist ethics is a good idea to justify global ethics in terms of the metaphysical relationship between religion and ethics.