One of the main goals of the education system is to consciously lead to ethical values to guide students' lives. This issue, in the context of Sexual ethics, is particularly important because of the gap between Sexual maturity and economic maturity for the formation of common life, exposure to the conflicting values and the strength of Sexual instinct. Accordingly, the purpose of this study is to explain the values of Sexual morality in Islam that has been done by descriptive-analytical method. Therefore, in view of the value system of Islam in the field of Sexual morality, the foundations consist of being innate moral values, God as the absolutely present, normatively of values; constancy and change in values, and justice have been extracted. The influence of this foundation on morality of sex to arrange consist in: chastity and mercy, veil, marriage, God as the criterion of Sexual morality values, making moral norms structuration of Sexual moral behavior, harmony between couples, justice in behavior and affection.

The aim of this research is to elucidate the anthropological foundations of Sexual morality from Islamic perspective using the descriptive-analytic methodology. In this perspective, human is not just the instinct and an enjoyment-seeking animal to be limited to using matrimonial willingness and freedom to satisfaction. But besides the common feature of Sexual desire with animals human being does ownfetrat (innate tendency). Therefore, human being from the perspective of Islam has three aspects; herbaceous, animal-like and nature aspects. Based on this view the influential anthropological foundations in matrimonial morality are as follows: Sexual desire, divine nature, munificence, thoughtfulness, authenticity of spirit, capability of self-evolution, will and conscious selection, self-love, multi-sidedness of human, holistic identity and weakness. Therefore, matrimonial morality roots in nature and human soul through which we can talk about unsuppression of Sexual desire, equinox, flourishing of heavenly nature, sustaining innate munificence of human, sustaining women’s munificence, practicing divine commands, moral dignity, acquiring correct insight, observing temperance, spiritual and psychic evolution, authenticity of emotional relations, upgrading spirituality, responsible Sexual relations, gradation and affordance, free and conscious marriage, others-love, love, balanced growth, strengthening holistic identity, control of Sexual behavior, recognizing personal identity, discounting decree, tolerance, and forbearance.

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.

Objective(s): To validate Persian version of the FSFI and to determine its diagnostic cut off score. Methods: This was a descriptive analytic study. To fill in the Persian version of the FSFI. In addition clinical interviews were carried out by a psychiatrist on DSM-4 criteria. Women divided in two age and educational matched groups: the control group (n=28) who have not Sexual dysfunction and the case group (n=53) who have Sexual dysfunction. Data were analyzed by Cronbach’s alpha and validity was assessed by comparing mean scores of two groups. Optimal cut off score determined by Receiver Operating Characteristic (ROC) curve. Results: The findings showed satisfactory results for full scale and each subscale with Cronbach’s alpha ranging from 0.66 or above for Sexually dysfunctional sample and 0.70 or above for Sexually active sample. Discriminant validity confirmed the ability of both total and domain scores to differentiate between active and inactive women. On the basis of sensitivity and specificity analyses we found that the optimal cut off score was found to be 28 for differentiating women with and without Sexual dysfunction. Conclusion: The findings showed that the Iranian version of Female Sexual Function Index (FSFI) is a reliable and valid instrument for measuring Sexual function in women.

morality as somehow involving rationality and impartiality received classic expression in philosophy of Kant who frankly speaks of “rational and impartial spectator” in contemplating the universal law. The overall aim of this paper is to show (1) that the idea of morality implies rationality and this will be reached at in refuting the moral scepticism; but (2) it does not necessarily indicates impartiality, since the justification of the principle of impartiality does not solve the problem of justifying particular moral principles. I will start with the question “Why should we be moral?” and then turn to moral rationality to refute moral scepticism, finally the relationship between rational morality and the principle of impartiality will be reconsidered.