REVELATORY ETHICS
Year:2019 | Volume:7 | Issue:1 (15)|Papers Count:6

People intrinsically seek for joy and pleasure, hating toil. Using analytical method, this paper explains the viewpoint of Ayatollah Javadi Amoli concerning joy, its nature, sorts of it, pathology and obstacles for knowing it. The result is that Ayatollah Javadi Amoli considers joy as comprehension of the proper, and since he is the follower of Mulla Sadra, he thinks that the joy is an existential reality, in contrast to some philosophers considering joy as the lack of pain. He believes that the cognition and elimination of barriers and obstacles of comprehension of the highest joys help human being to have an ethical life accompanied with joy and delight, because attaining joy and pleasure requires attaining the real perfection and closeness to almighty God. Elucidating joy and obstacle to comprehend it, Ayatollah Javadi Amoli intends to pass from corporeal joys to spiritual ones and to closeness to God; it is what has been neglected in the past philosophies. According to him, there is an intimate relation between comprehension of cognitive faculties and multiple worlds, in a way that sensitive joy is associated with comprehension of the sensitive faculty and the human world, and whatever the level of human understanding develops, the comprehension and the sort of joy of that world become higher than that world. From other hand, regarding the comprehension of the higher pleasure and their constancy, the article has indicated that Ayatollah Javadi Amoli contends that if human being endeavors to recognize truly the instances of joys and remove the obstacle, he can reach the more constant and the highest joys. Having defined the definition of pleasure with his Sadr's viewpoint, the paper divides the pleasure from four different aspects: action and reaction, belonging to the natural world or afterlife, correspondence with reality, and scale of cognition. Considering various theories, the barriers and obstacles of comprehension of the highest joys could be counted as follow: dark, light, hidden, inner, reciprocal, self, the knowledge of the self and intuition. After definition, explaining multiple joys, and obstacle to know it, the article, in its final section, deals with the pathology of the cognition of real instances of pleasure, counting factors like non-purification of the self and ignorance as the most important obstacles of cognition.

Using the moral and educational knowledge needs understanding of the objectives of Imam Ali (p. b. u. h) to declare the implication of speeches of the Imam without semantic confusion. This paper has been written for this paper to analyze the speeches of the Imam, using the descriptive-analytical method, and discover the general theme and though of Imam Ali (p. b. u. h) concerning normative ethics, and by considering it, it finds the methodical implications of it. The result of this paper shows that the Imam considers the consequences and results of one action as the criterion for its necessity or non-necessity, in the way that moral virtues and vices gain their moral truth or falsity from their results. From other hand, the narrations seem to show virtuous views, suggesting a teleological though, and has no implication on virtuous view. The teleological view of the Imam is significant, since the beginning and the end of this final movement is the unity of God, and might be called the monotheistic teleology. On the educational implications, the Imam has been used three educational actions to attain the monotheistic teleology, some are regarding the ideal conditions of the instructor, some are regarding the capacities of the pupil and some are regarding the content and means of education.

One of the important subjects in the science of the principle of jurisprudence, having abundant applications in the jurisprudence and morality, is the practical contradiction. Considering the differences of jurisprudence and morality, the contradiction normally raised in morality has considerable differences with one of jurisprudence about the definition, division and preferrers (Morajjehat). In this paper, first, we design a new frame for the contradiction in the principle of moral jurisprudence. Second, for some moral affairs having considerable role in the explanation of Islamic lifestyle, a new sort of contradiction will be raised called practical contradiction of consideration. In this contradiction, in contrast to the judgmental contradiction, the committed man has the ability to do both contradictory actions, but it is not obligatory or he cannot use the time and power for both actions. Consequently, he must focus on the most important one. Reviewing the scriptures valuating actions, it seems that the key to understating some narrations is the practical contradiction of consideration. Since this sort of practical contradiction is defined in the domain of morality and its preferrers are different from the judgmental contradiction, the result of it in some cases is different from the judgmental contradiction in the jurisprudence.

This essay redesigns the model of moral development from viewpoint of Nasir al-Din al-Tusi. Emphasizing on the possibility of moral evolution and finding the meaning of development in the works of Nasir al-Din al-Tusi, this paper compares his conception of moral development with Psychologists of growth from generalization of the definition of perfecting. The thinkers of moral development emphasize on the definition in terms of moral factors. Having explained the process of moral development, we define the nature of moral development from the aspects of the quality of composition and the priority of factors. The conceptual analysis, propositional analysis and systematic analysis from the works of Tusi have been the means and methods of this survey. Tusi, like Greek philosophers, has paid attention to the role of cognition in the moral evolution. The deduction and inference of general and particular moral subjects, the source of behavior, from the epistemological presumptions of the intellect is done from the way of practical reason. The role of factors like emotions, gender, bodily factors, exterior-environmental factors has been studied in this paper. Accordingly, the moral function of humans, active process with natural origin, entails the ordering of human behaviors by cognition in the context of environmental norms and values, in a way that during time and by exercising and experiencing, this order for humans will become an inner disposition, that is the underlying self-constructive values. This moral evolution, in a mannered form like a step by step model, begins its forming from the childhood and continues to the maturity, and on maturity has various levels and ranks. For each of these levels, Tusi has mentioned some educational principles.

The quantative and qualitative development of the interaction of the police officers and society, that increase the values of social asset of this organization, is one of the important concerns in the management of a police whose concern is society. From other hand, in the works of Islamic scientists, most of the discussions related to the line of interaction of the executor of the law with people associated with the sources dealt with inspection (al-Hesbah), through them some advices to the inspectors (al-Muhtasab) has been advanced. So these works could be a proper source for inquiring into the principles of moral interaction of the police with society in our societies. Referring to the works of the lawmakers of inspectors (al-Mohtaseb), this paper has collected their moral advices to the inspectors (al-Muhtasab), and by considering the most important duties of organization of police in our society, the function of them in this organization has been explained. The result of this investigation shows that four principles of power, needlessness, practical commitment to the laws, and kindness are the principles can be seen in the works of the lawmakers of inspectors (al-Mohtaseb). It seems prima facie that some of these principles are contradicting, but a proper conceptual explanation of these moral principles in the interaction of the police and society, as well as the development of the insight of the police in discerning instances and moral principles of the ruler on the practical contradiction, are from the requisites can facilitate the path of implantation of them.

The position of women as half of the population of the world and their role in the social life is the effective and impressive affair, and study of it, given their existential dispositions and capacities, is a necessary issue. The mission of motherhood and training children is one of the particular capacities of woman, privileged perfections and divine mission on the shoulder of women that the complete consideration of it need assigning sufficient time. From one hand, despite the multitude of the ways to gain the real perfection, each person attempts to gain perfection consciously or unconsciously. In this respect, acquiring knowledge is one of the important conditions for attaining perfection and sublimation that need time in the current conditions of the world. As a result, the practical contradiction between exercising the mission of motherhood and attaining knowledge and proficiency for multilateral development of woman appears that is one of challenges of practical morality in the current ages. Therefore, this investigation, using the analytical-descriptive method, addresses primarily, by explanation of the positon of motherhood and attaining knowledge in the revealed code of Islam with the tendency of practical morality, the analysis of solutions for obliterating practical contradiction proper to our today priorities. The result is in two introductory-basic and practical levels include several associate solutions which in the first level are: the correctness of the proper view with natural realities and divine ideology, recognition of dispositions and personal interests, having comprehensive view according to needs. And the solutions for the second levels are: foresight about the choices (time and kind of study), order, planning, management (facilities and time), prioritizing and so on. These factors obliterate the practical contradiction, and attaining it is subject to considering the principle of removing practical contradiction.