شاپا: 2345-2803

دوره 3 شماره 7 (2013)


Seyyed Mostafa Mohaghegh Damad

مجله علمی- پژوهشی اخلاق زیستی, دوره 3 شماره 7 (2013), 1 October 2016 , صفحه 7-11

اخلاق به‌طور سنتی، به تعریف روابط افراد با یکدیگر و روابط بین افراد و جامعه می‌پردازد و بنابر نظر برخی صاحبنظران، اخلاقی که رابطه دوجانبه بین انسان و زمین، حیوانات و گیاهان را تنظیم کند، تاکنون وجود نداشته است. از نظر آنان، گسترش اخلاق به این جزء سوم یعنی رابطه انسان با محیط زیست، یک فرصت انقلابی و ضرورتی زیست‌محیطی است و محيط زيست اصطلاحاً به طبيعت و عناصر طبيعي موجود در كرة زمين و در مقياس كوچك‌تر، در محدودة زندگي انسان همچون شهر و روستا اطلاق مي‌شود.

اخلاقی كه رهنمون‌كنندة ما در طبقه رفتارمان با محيط زيست طبيعي است، در كلي‌ترين مفهوم، يك اخلاق زيست‌محيطي است. در اخلاق زیست‌محیطی ـ که از شاخه‌های اخلاق زیستی است ـ برای حل مسائل ناشی از بحران زیست‌محیطی، چاره‌جویی می‌شود.


Belief from point of islam and its role in transition of moral virtues by emphasis on biomedical ethics

Mehdi Alizadeh, Hojatollah Azad

مجله علمی- پژوهشی اخلاق زیستی, دوره 3 شماره 7 (2013), 1 October 2016 , صفحه 13-51

Moral virtue has two dimensions: cognitive and motivational. The cognitive dimension shows value and perfection of virtue; and the motivational dimension is the internal tendency of the person to do a certain action or express a certain emotion. Faith is based on two things: cognition and wholehearted submission towards Allah with His existential and moral characteristics.

The present article deals with the effect of faith on these two dimensions of moral virtue. Faith affects the cognitive dimension of virtues from two aspects. On the one hand, faithful cognition of Allah, human being and the purposefulness of the creation introduce the virtues as valuable and perfect truths. On the other hand, heartfelt submission in faith is the main factor in understanding the cognitive dimension of virtues. The role of faith in creating the motivational dimension of virtues is a fundamental role. Besides, due to distinction of the person’s tendencies from the goal of faith, and the faith’s relation to the moral Allah, a believer’s tendencies will be towards moral virtues. In addition, faith causes the moral virtues to become sacred. Accordingly, the person’s willingness to realize the motivational dimension of virtues is amplified. Due to various ranks in faith, the above effects on dimensions of virtues are of various ranks. At the end, we have briefly listed the implications of faith in a religious approach to biomedical ethics compared to a secular biomedical ethics.

The Principle of Beneficence from the Perspective of Islamic Biomedical Jurisprudence

Soheila Safaie, Mahmoud Abbasi

مجله علمی- پژوهشی اخلاق زیستی, دوره 3 شماره 7 (2013), 1 October 2016 , صفحه 53-86

The principle of beneficence is the second among the four principles of bioethics considered to be an ethical code of conduct for the protection and securement of human subjects through the course of research and experiment procedures.

Like other principles of bioethics, this principle is pursuing the rapid human progress in biomedicine and compilation of management and control guidances in this respect in order for them to be merely applied for the welfare and wellbeing of the human subjects undergoing research and therefore has been approved by scientific, ethical and religious circles.

The principle of beneficence that might be named the principle of benevolence and well wishing in the rich islamic jurisprudence, has a broad and profound purport with numerous subjects that this article examines some of them under the context of islamic Emamieh jurisprudence and then explores their connection and utilization in the Islamic biomedical jurisprudence.

Female privacy and cross-gender interactions in medicine: an Islamic ethicolegal perspective

Saeed Nazari Tavakoli, Javad rajabi alni

مجله علمی- پژوهشی اخلاق زیستی, دوره 3 شماره 7 (2013), 1 October 2016 , صفحه 87-105

As physicians encounter  diverse patient population, socioeconomic circumstances, religious values and cultural practices may present barriers to the delivery of quality care. Gender roles, relationships  and boundaries are culture specific, and are frequently shaped by religious teachings. The Islamic beliefs and values inform Muslim behaviours  and is relatively under-investigated. Respect to others values and privacy and  is the right of patients. Hijab is the religious duty for muslim female and in fact is the privacy right. In an effort to explore the impact of Islam on the relationship between patients and providers, we present an Islamic  perspective on cross-gender relations in the patient-doctor relationship.

Next, we provide a brief overview of the foundations of Islamic law and ethical deliberation and then proceed to develop ethicolegal orders pertaining to gender relations within the medical context.

Ethics of Family life in contemporary Saghalain Mystics' Way

Dadkhoda Khodayar

مجله علمی- پژوهشی اخلاق زیستی, دوره 3 شماره 7 (2013), 1 October 2016 , صفحه 107-140

Ethics of Living is the science of human exitence and improvement which combines biology with human values. It is related to life style  and ethics.  Family as a is pillar life in human's life plays an pivotal role in rise and  of fall human beings; such an institution should adopt special creeds and use them during people's life. These major kinds of creeds are to  be used during people's life. This major kind of creed is called ethics of family life. The great religion of Islam pays a lot of attention to family relationships which play an important role in spritual and mundane elevation of human beings. Many Islamic scientists and Mystics consider family as a mighty institution. Islamic Mystics have been examples of practical people and the source of blessings for human beings. They are provided us with constructive experiences and guidelines about ethics of living speically ethics of family life. The question is that: What are the ethics of living that contemperary Mystics of Saghalian practice in they own families? What are their suggestions for improving well being in ethics?

The present paper is an attempt to examine and study various works done by contemporary Shia Mystics to answer the above mentioned questions.

It seems that the contemporary Mystics of Saghalan had the proper knowledge of ethics of family life and were excellent example of practical people who are purly spritual whenever possible, they suggested this Islamic way of  life to other people in different ways. This results in improving the level of individual and social well-being, welfare and peace. The Mystics and their followers' way of life show that the life style and the ethics of living that they've had in their families which cause promoting well being and physical  and mental health of the members of society.

In additiona, their experiences in this regard make the family ties even strong.

specifically it would stand out in this era that family ties have been weakened and the  rate of divorce has drastically increased and running away from also has been a noticeable issue.

The role of Quranic cosmology and anthropology on environmental ethics

Rahmatollah Marzband, Mohammad Bagher Mohammadi Laeeni

مجله علمی- پژوهشی اخلاق زیستی, دوره 3 شماره 7 (2013), 1 October 2016 , صفحه 141-162

Environmental crisis and insufficient managerial involvement in solving its problems, increased attention to ethical attitude in the face after it has been Followed. Because, the worldview and moral guidance is effective on both individual and social behavior. With the emphasis in the place of  worldviews as a fundamental base which directing the Environmental behavior, It formed the theories and schools such as human and non-human oriented .The purpose of this paper is to examine the role of cosmological and anthropological Quran in environmental ethics.

In the study of verses in Quran, We got that there are the particular cosmological and anthropological elements. They consist in the Features such as the sanctity of nature, to be Public right of, the evolution of the universe and the dignity of Khalifa of God for human. These are considered as a basis for environmental ethics. Such a view of the world and human nature, was followed the particular environmental principles and values, Such as the development and prosperity, justice, and Trusteeship that forms the framework of  the dos and don'ts of  the environmental behavior.

Prevention of environmental crime

Elham Heidarzadeh, Sajad Mozafarizadeh

مجله علمی- پژوهشی اخلاق زیستی, دوره 3 شماره 7 (2013), 1 October 2016 , صفحه 163-192

It is said that actions of crimes against the environment under certain conditions, contamination or loss of or damage to the environment due to the appearance ofHence the importance of prevention of crime is directly linked with human health. Most countries have a specific penal regime put into effect in this case. Bdynjht as this specific subject matter in shaping the politics of criminal legislation on the environment is studied. Every human intellectual understanding of the threats that will seek remedy is limited to one thing: "to prevent further damage and protect the environment." Obviously, given that our main goal is to stay healthy environment, if the environment is contaminated and then deal with it Brayym think, will not achieve its purpose. "Caesar  Bkarya" famous Italian jurist, argues that crime prevention is better than punishment, is. First suggested that the Prevention of Crime and the law should be clear and simple All power to mobilize people to defend it, and no power to destroy it used to be’ People should be taught to be second and third prize Righteous. Ways to prevent environmental crimes ranging from criminal and otherwise used. The environmental experts as a means of non punishment and prevention of damage to the environment will introduce the topic of the essay form.