Research Quarterly in Islamic Ethics
Year:2018 | Volume:11 | Issue:39|Papers Count:7

The purpose of the study is to investigate the ethical performance of universities in scientific interviews and to promote them based on Islamic ethical teachings. The method used in the study is descriptiveanalytical method and the survey result is a definite statistical population. The case includes forty-eight professors in the field of humanities having passed scientific interviews. According to the survey, the rate of interviewee's dissatisfaction has been very significant. Hence, attention to the element of ethics in scientific interviews and the course of selection would be an necessary step in advancing the goals of organizational ethics. Avoiding any consideration other than scientific measurement is effective in boards` growth. Interview Ethics can be regarded as an effecive agent in the field. Thus, in three phases: ethical questions before interviewing, ethical issues related to interviewing and ethical issues after interviewing, one can talk about the ethics of academic interviews and the course of selecting faculty members.

Explaining the relations between ethics and power in the thought of any thinker is based on perceiving his/her moral system and studying the relations of the system to politics or power. Accordingly, in the present study, with the aim of evaluating Morgenthau's viewpoint first, we will present and analyze such a structure and then examine its relation to power. The ethical system is based on ontological, epistemological, cognitive, anthropological, and theological principles. In each moral system, at least six elements of the theory of value, fundamental principles, ethical rules, expression of motivational factors, expression of the guarantee of implementation, and justification of the moral system are observed. Morgenthaus encounters some conflicts and problems in his ethical and power relations, which stems from his moral system and his intellectual foundations, while in the moral system of Islam, these conflicts are largely converging and reinforcing each other's and lead to empowering ethics and power by each other. The method of this paper is descriptive-analytic and library-based for collecting information.

In this study, ethical challenges in mining engineering have been grouped in three sections: designing, implementation and monitoring. Due to the lack of any previous research, findings of the author and experienced mine engineers were used. In the design field, the challenge of intergenerational justice is the most important challenge. Some challenges in the design stage, such as exploitation of economic mines are crucial, and a comprehensive research and study, therefore, is needed, and even it may be useful to consider feqhi principles pertaining to mine ownership for the solution. Another challenge in this stage lies in leaving a part of the mineral for greater profit and ecosystemic effects of extraction. The challenges of the implementation stage lie in those mostly needed ones to be solved. In this section, non applicability of obligations in all engeneering fields is also broadly-used. The consequences of the explosion, workers' control and short-term and long-term conflicts of interest are other challenges. Inharmony between obligations and realities, and compensation of unmeasured carges may be counted as some challenges of the stage.

In the study, ethical criteria of satire are introduced and explained and some objections including incompatibility of satire with some ethical issues are studied and answered. Using such tools as exaggerations led to lying, mockery, seeming as a foolish, insulting similes, personality degradation, and other constructors in stire are subject to ethical criticism and criticized. And again, irrationality, unpleasant laughter, falling in meaninglessness, and carying a state of the lack of social freedoms may be regarded as those objections in the fiel. By explaining the meaning of the today satire and purifying it from ethical failurs, the ground for its more effective and reasonable use in the religious community is provided.

One of the most important issues in couple's relationships is their secrecy toward one another, the fact that lack of clarity of rules and ethics has led couples to justify their secrecy in common life. The purpose of this study is to provide criteria and introduce ethical indicators of secrecy in the couples common life. One, following the rules and relying the ethics may prevent undesirable concealment, its adverse effects and consequences and determine the duty of couples towards a moral life. The method used in this research is descriptiveanalytical and library-based. The most important hidden moral criteria are the desirable work of observing ethical limits, considering the expediency of the spouse, the continuity and strengthening of the relationship and adherence to the marriage contract. Based on these criteria, moral indicators can be derived as: non-violation of moral teachings, non-conflict with ethics, benevolence and passage from personal interests, maintaining trust and self-confidence, and establishing reconciliation, acting as a spousal and loyalty. Adherence to ethical principles and standards in marital relations has the moral justification of couple's secrecy and will have favorable consequences.

Philosophers have divided wisdom into two parts of theoretical wisdom and practical wisdom; then they have divided the latter into three parts including siyasate modon, tadbire manzel, and ethics, which is partt of wisdom and includes four virtues of chastity, courage, wisdom and justice. Now the question arises as: what is the diference between second order wisdom and forth order wisdem in this structural division? In this article, we are going to look at the viewpoints of Buali Sina and the late Mullah Mehdi Naraghi on the difference between philosophical wisdom and moral wisdom. Comparing these two Views, the result is that Avicenna's response is comprehensive and has confirmed by such philosophers as Sheikh Ishraq and Mulla Sadra. The research method in this paper is analytic and information is collected based on library and documentary data.

In response to a long life question on the autonomy of morality from religion or its dependence on it, Kant, like some of his predecessors, decides the autonomy of morality from religion. But as a justification of the alleged independence, he gives a new and different answer to its predecessors, which is briefly summarized as follows: Practical reason or pure will, as the practical aspect of pure reason, has such priori concepts and elements as absolute good, duty, absolute being, the autonomy of will, goal-basedness and. . . These transcendental elements have negative properties as nonempirical, non-textual, non-rational and positive features as priority, formality, generality, and essentiality, conditionality and objectivity. It is due to these elements and characteristics that practical reason may with reliance on itself and without any dependence on anything beyond itself referrals and based on references outside of itself, even God, be taken as the source of ethical ideass and judgments, and produced prior synthetic judgments qualified with generality and necessity; in such a way that every rational being would regard them as meaningful, knowledgeable, authoritative and obligatory. The paper, with a descriptive-analytical method and in different ways, firstly, by extracting the previous elements of practical reason, and secondly, by expressing their positive and negative features, which Kantian scholars have known of less relevant in discussing Kant's ethics, has made an attempt to explain the how of ethics` independence from religion in transcendent philosophy.