One of the main difficulties of conceptual and particularly realization-based dependence of moral attributes on religion is the irregularity of God’s will and voluntary actions and hence arbitrariness of MORALITY derived from it. According to this critique, divine will and reluctance or command and prohibition without criteria and standards can shape moral concepts such as good and bad or at least have an influence on qualification of human actions to the predicates. But some philosophers and theologians, apart from other critiques against these two versions of RELIGIOUS MORALITY, have attempted to resolve this problem by accommodating some determining factors in God, invoking to logical contradiction of bad actions, favour to attributes as divine simplicity and the like. These answers essentially have been incapable of solving this problem unless we consider the real object of God’s will and the fixed subjects of ethical propositions.

"The intricate interplay of rights and responsibilities between the people and the government has been a perennial concern for Islamic scholars. The role of the state in shaping MORALITY and the corresponding obligations of society have been enduring topics of intellectual discourse. Islam has unequivocally assigned the task of moral education to rulers and has accorded paramount importance to a culture grounded in ethical principles.Objective: This research aims to investigate the intrinsic, theologically-based reasons underlying the moral responsibility of an Islamic government.Methodology: Employing a library-based approach, this study delves into the foundations of both proponents and opponents. While rationally analyzing the arguments of those who oppose the notion, it substantiates the views of proponents by citing and interpreting relevant Quranic verses and hadiths.Findings and Conclusion: Key arguments from opponents include advocacy for a modern concept of civil society, secularism, individualism, and legislative independence. Conversely, proponents emphasize the moral responsibility of an Islamic government as instrumental in achieving societal well-being and highlight such components as the injunction to do good and forbid evil, the establishment of justice, and the moral purification of society."

The relationship between MORALITY and religion has long been a contentious issue in philosophy and theology. In recent years, the notion of inconsistency between MORALITY and religion has gained traction, with advocates on both sides. Some argue for MORALITY over religion, while others dismiss MORALITY in favor of reinforcing RELIGIOUS practice. This article critically examines the perspective of a proponent of the latter approach, which was reflected in IRIB and other major Iranian official media. The central idea is the substitution of MORALITY with piety (taqwa or fear of God). After analyzing various aspects of this concept, we highlight some of its major flaws, including its reliance on an inadequate conception of MORALITY, neglect of themes within the Quran and Shiite hadiths regarding the importance of MORALITY in religion, and disregard for the logical implications of invalidating innate and pre-RELIGIOUS MORALITY. I conclude that emphasizing the inconsistency between MORALITY and religion and proposing to replace MORALITY with piety is not only untenable from a RELIGIOUS standpoint but also detrimental to attracting youths to religion.

Encyclopedia of new RELIGIOUS movements edited by Peter B. Clarke provides a truly engaging and authentic view of the emerging RELIGIOUS movements on a background of the universe. This encyclopedia, containing 428 articles from leading academics, studies the remarkable examples of RELIGIOUS movements emerging in each continent. Clarke as an editor has written a higher income as "New Religions as a global phenomenon", a "Resource guide of NRM" and a useful article entitled "Typology of new religions" in this encyclopedia. This encyclopedia is a leading, research, updating, important, and valuable reference for academic libraries. However, the encyclopedia suffers from some disadvantages, among which we can refer to apparent contradictions in Index, the incidence of historical errors, print, etc., in its context and putting NRM identified with the Cults, sects, and counter-culture groups

The questionnaire of MORALITY in biotechnological research that has been drafted by this writer includes four sections dealing with various aspects of a research in this field. The first section contains general questions such as the aim and the anticipated achievement(s) of the research. The second section includes question concerning the subject. Regarding the human being as the subject of research the questionnaire is mainly concerned with such issues as informed consent, confidentiality, health and the safety of the subject. The third section is dealing with the issues of the safety and the health of researchers(s) themselves. Finally the forth section is concentrating on such questions as environmental concerns and the like. I have offered in this Article some explanations about moral principles underling the questionnaire.

Moral qualities have been artistically taught in didactic literature. “Patience” is a typical humane quality and also a great human trait which has been dealt with in Persian poetic and prose literature in excellent forms and deep themes. Being patient to achieve a goal is a type of persistence and waiting for achieving that goal. It is a concept which has been posed in our RELIGIOUS teachings and has been paid attention in three levels: moral, RELIGIOUS and humanity by Persian literary eminent figures such as Ferdosi and Saadi and also philosophically by Khaje Nasireddin Tousi and others. It has also been mirrored in moral and mystical written works of literary figures such as Sanaei, Attar, Molavi, Ezoddin Kashani, Hafez and Jami with very meager differences. Here we aim at dealing with some of typical poetic and prose works which focused on this theme (patience) and clarify the point by studying examples of patience in mystical, didactic literary texts.

This paper argues that it is not reasonable for a critical rationalist to be a RELIGIOUS believer in the Abrahamic tradition. The argument is distinctive, in that it takes seriously the critical rationalist view that we should abandon ‘justificationist’ argument. What this means, is that the structure of argument then becomes a matter of offering theories as resolutions of problems, and then judging how they fare in the face of ongoing critical appraisal. The paper surveys issues in several areas, including God and what is good; homosexuality; mysticism; and messianic ideas. It argues that, unless the believer engages in intellectual retreat (something that is unacceptable for the critical rationalist), the problem-situation facing the believer appears to be so daunting that it would be unreasonable for them to hope that they can overcome it.

With the rise of new technologies in the modern era, human life has changed and transformed him into the social world from a simple consumer to a diverse consumer and has made him the purpose of consumption. As much as the consumer and his performance were previously limited to one market, with the creation of new markets and products, the dominant discourse on the consumer also changed. In the meantime, MORALITY as a basic and universal matter found a deeper connection with human actions in the field of consumption, and of course it was not unaffected by such a change. This research answers the question of how MORALITY in consumption can be explained in sociological theory. Examining sociological perspectives with a descriptive-analytical approach shows that MORALITY in consumption has gone through three situations. First, traditional sources such as religion and society have made MORALITY and its effectiveness in consumption a reality. Second, MORALITY is influenced by social structures and the laws, rituals, norms and moral language of a group, instead of considering the individual as the only factor in the construction of ethical actions related to purchasing, is focused on the insights that the structure morally imposes on the individual. Finally, pleasure and personal taste are the two bases for objectifying the consumerist ethics of the modern world and considering the consumer as virtuous at the time of consumption.

The question of the relationship between moral judgments and reality is considered as an important question in moral philosophy. A group of philosophers which constitute the majority of moral philosophers in the west, reject the question and a minor group support it.In this article, the writer emphasizes on the relationship in question, stating the objections and criticisms on the relationship between moral judgments and reality and their disastrous consequences when the relationship in question is denied. The denial of this relationship results in moral relativism which is chiefly rejected by practical moralists, which in turn obstacles the path to any useful discussions on it. Another negative result of its denial is that moral judgments might be considered to be “discourse inacheve” which bring about various unacceptable consequences. The writer believes that moral statements are necessary and the necessity of moral statements can be achieved by considering the effects of moral acts on the perfection of moral agents, a view which can be indirectly arrived at by taking into consideration the assertion made by the moral philosophers that moral acts are purposeful.

MORALITY books cover a large extent of literary works. This article seeks to find the origin of these MORALITY books and express the statue of Jalali's MORALITY. Since this book is written following Naseri's MORALITY (written by Khajeh Nasir Tousi), and Naseri's MORALITY was also compiled through an adaptation of Purification of MORALITY by Moscouyeh, it seems necessary to discuss the flow of MORALITY-writing in Iran. In this way, by studying the source of MORALITY books- which take the majority of instructional and educational Persian books in the field of literature- the root of several of the advice-like concepts in the Persian literature will be known and realized.In this essay, in addition to making a survey on the historical roots and the most significant traditions leading to MORALITY-writings, the Islamic tradition will also be surveyed separately.Afterwards three books which count as the major representatives of this tradition are studied; Naseri's MORALITY, Jalali's MORALITY, and Mohseni's MORALITY. Finally we demonstrate the ancestry model of MORALITY works in Iran with emphasizing on the position of Jalali's MORALITY. As a matter of fact this article attempts to reveal some of the dimensions and aspects of thought-flow in the book entitled as Jalali's MORALITY.